Text -- Psalms 19:5-14 (NET)

19:5 Like a bridegroom it emerges from its chamber; like a strong man it enjoys running its course. 19:6 It emerges from the distant horizon, and goes from one end of the sky to the other; nothing can escape its heat. 19:7 The law of the Lord is perfect and preserves one’s life. The rules set down by the Lord are reliable and impart wisdom to the inexperienced. 19:8 The Lord’s precepts are fair and make one joyful. The Lord’s commands are pure and give insight for life. 19:9 The commands to fear the Lord are right and endure forever. The judgments given by the Lord are trustworthy and absolutely just. 19:10 They are of greater value than gold, than even a great amount of pure gold; they bring greater delight than honey, than even the sweetest honey from a honeycomb. 19:11 Yes, your servant finds moral guidance there; those who obey them receive a rich reward. 19:12 Who can know all his errors? Please do not punish me for sins I am unaware of. 19:13 Moreover, keep me from committing flagrant sins; do not allow such sins to control me. Then I will be blameless, and innocent of blatant rebellion. 19:14 May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 19:5

Gloriously adorned with light as with a beautiful garment, and smiling upon the world with a pleasant countenance.

Wesley: Psa 19:5

In which he is poetically supposed to have rested all night, and thence to break forth as it were on a sudden.

Wesley: Psa 19:5

Conscious and confident of his own strength.

Wesley: Psa 19:6

His course is constant from east to west, and thence to the east again. So that there is no part of the earth which doth not one time or other feel the benefit of his light and heat.

Wesley: Psa 19:7

The doctrine delivered to his church, whether by Moses, or by other prophets. Having discoursed hitherto of the glory of God shining forth in, the visible heavens, he now proceeds to another demonstration of God's glory, which he compares with and prefers before the former.

Wesley: Psa 19:7

Completely discovering both the nature and will of God, and the whole duty of man, what he is to believe and practice, and whatsoever is necessary to his present and eternal happiness. Whereas the creation, although it did declare so much of God, as left all men without excuse, yet did not fully manifest the will of God, nor bring men to eternal salvation.

Wesley: Psa 19:7

From sin to God, from whom all men are naturally revolted.

Wesley: Psa 19:7

His law, so called because it is a witness between God and man, what God requires of man, and what upon the performance of that condition, he will do for man.

Wesley: Psa 19:7

Heb. faithful or true, which is most necessary in a witness: it will not mislead any man, but will infallibly bring him to happiness.

Wesley: Psa 19:7

Even persons of the lowest capacities.

Wesley: Psa 19:8

Both in themselves, and in their effect, as guiding men in the ready way to eternal happiness.

Wesley: Psa 19:8

By the discoveries of God's love to sinful men, in offers and promises of mercy.

Wesley: Psa 19:8

All his commands.

Wesley: Psa 19:8

Without the least mixture of error.

Wesley: Psa 19:8

Of the mind, with a compleat manifestation of God's will and man's duty: both which, the works of nature, and all the writings of men discover but darkly and imperfectly.

Wesley: Psa 19:9

The law and word of God, because it is both the object and the rule, and the cause of holy fear.

Wesley: Psa 19:9

Sincere, not adulterated with any mixture. Constant and unchangeable, the same for substance in all ages.

Wesley: Psa 19:9

God's laws are frequently called his judgments, because they are the declarations of his righteous will, and as it were his judicial sentence by which he expects that men should govern themselves, and by which he will judge them at the last day.

Wesley: Psa 19:12

Thy law, O Lord, is holy and just and good. But I fall infinitely short of it.

Wesley: Psa 19:12

Both by justification, through the blood of thy son; and by sanctification thro' thy holy spirit. Though the first may seem to be principally intended, because he speaks of his past sins.

Wesley: Psa 19:12

From the guilt of such sins as were secret either, from others; such as none knows but God and my own conscience: or, from myself; such as I never observed, or did not discern the evil of. Pardon my unknown sins, of which I never repented particularly, as I should have done.

Wesley: Psa 19:13

From known and evident sins, such as are committed against knowledge, against the checks of conscience, and the motions of God's spirit.

Wesley: Psa 19:13

If I be at any time tempted to such sins, Lord let them not prevail over me, and if I do fall into them, let me speedily rise again.

Wesley: Psa 19:14

Having prayed that God would keep him from sinful actions, he now prays that God would govern, and sanctify his words and thoughts: and this was necessary to preserve him from presumptuous sins, which have their first rise in the thoughts.

Wesley: Psa 19:14

This expression seems to be added emphatically, and with special respect to Christ, to whom alone this word Goel can properly belong.

JFB: Psa 19:5-6

The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment; and his vigorous, cheerful, daily, and extensive course, and his reviving heat (including light), well display the wondrous wisdom of his Maker.

JFB: Psa 19:7-9

The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true. Hence it revives those depressed by doubts, makes wise the unskilled (2Ti 3:15), rejoices the lover of truth, strengthens the desponding (Psa 13:4; Psa 34:6), provides permanent principles of conduct, and by God's grace brings a rich reward.

JFB: Psa 19:12-14

The clearer our view of the law, the more manifest are our sins. Still for its full effect we need divine grace to show us our faults, acquit us, restrain us from the practice, and free us from the power, of sin. Thus only can our conduct be blameless, and our words and thoughts acceptable to God.

Clarke: Psa 19:5

Which is as a bridegroom, etc. - This is a reference to the rising of the sun, as the following verse is to the setting. He makes his appearance above the horizon with splendor and majesty; every creature seems to rejoice at his approach; and during the whole of his course, through his whole circuit, his apparent revolution from east to west, and from one tropic to the same again, no part of the earth is deprived of its proper proportion of light and heat. The sun is compared to a bridegroom in his ornaments, because of the glory and splendour of his rays; and to a giant or strong man running a race, because of the power of his light and heat. The apparent motion of the sun, in his diurnal and annual progress, are here both referred to. Yet both of these have been demonstrated to be mere appearances. The sun’ s diurnal motion arises from the earth’ s rotation on its axis from west to east in twenty-three hours, fifty-six minutes, and four seconds, the mean or equal time which elapses between the two consecutive meridian-transits of the same fixed star. But on account of the sun’ s apparent ecliptic motion in the same direction, the earth must make about the three hundred and sixty-fifth part of a second revolution on its axis before any given point of the earth’ s surface can be again brought into the same direction with the sun as before: so that the length of a natural day is twenty-four hours at a mean rate. The apparent revolution of the sun through the twelve constellations of the zodiac in a sidereal year, is caused by the earth’ s making one complete revolution in its orbit in the same time. And as the earth’ s axis makes an angle with the axis of the ecliptic of about twenty-three degrees and twenty eight minutes, and always maintains its parallelism, i.e., is always directed to the same point of the starry firmament; from these circumstances are produced the regular change of the seasons, and continually differing lengths of the days and nights in all parts of the terraqueous globe, except at the poles and on the equator. When we say that the earth’ s axis is always directed to the same point of the heavens, we mean to be understood only in a general sense; for, owing to a very slow deviation of the terrestrial axis from its parallelism, named the precession of the equinoctial points, which becomes sensible in the lapse of some years, and which did not escape the observation of the ancient astronomers, who clearly perceived that it was occasioned by a slow revolution of the celestial poles around the poles of the ecliptic, the complete revolution of the earth in its orbit is longer than the natural year, or the earth’ s tropical revolution, by a little more than twenty minutes; so that in twenty-five thousand seven hundred and sixtythree entire terrestrial revolutions round the sun, the seasons will be renewed twenty-five thousand seven hundred and sixty-four times. And in half this period of twelve thousand eight hundred and eighty-two natural years, the points which are now the north and south poles of the heavens, around which the whole starry firmament appears to revolve, will describe circles about the then north and south poles of the heavens, the semi-diameters of which will be upwards of forty-seven degrees

Clarke: Psa 19:5

Coming out of his chamber - מחפתו mechuppatho , from under his veil. It was a sort of canopy erected on four poles, which four Jews held over the bridegroom’ s head.

Clarke: Psa 19:7

The law of the Lord - And here are two books of Divine Revelation

1.    The visible Heavens, and the works of creation in general

2.    The Bible, or Divinely inspired writings contained in the Old and New Testaments

These may all be called the Law of the Lord; תורה torah , from ירה yarah , to instruct, direct, put straight, guide. It is God’ s system of instruction, by which men are taught the knowledge of God and themselves, directed how to walk so as to please God, redeemed from crooked paths, and guided in the way everlasting. Some think that תורה torah means the preceptive part of Revelation. Some of the primitive fathers have mentioned three Laws given by God to man

1.    The law of nature, which teaches the knowledge of God, as to his eternal power and Deity, by the visible creation

2.    The law given to Moses and the prophets, which teaches more perfectly the knowledge of God, his nature, his will and our duty

3.    The law of grace given by Christ Jesus, which shows the doctrine of the atonement, of purification, and of the resurrection of the body

The first is written in hieroglyphics in the heavens and the earth. The second was written on tables of stone, and in many rites and ceremonies. The third is to be written on the heart by the power of the Holy Ghost

Clarke: Psa 19:7

Is perfect - תמימה temimah , it is perfection, it is perfect in itself as a law, and requires perfection in the hearts and lives of men. This is Its character

Clarke: Psa 19:7

Converting the soul - Turning it back to God. Restoring it to right reason, or to a sound mind; teaching it its own interest in reference to both worlds. This is Its use

Clarke: Psa 19:7

The testimony of the Lord - עדות eduth , from עד ad , beyond, forward. The various types and appointments of the law, which refer to something beyond themselves, and point forward to the Lamb of God who takes away the sin of the world. Some understand, the doctrinal parts of the law

Clarke: Psa 19:7

Is sure - נאמנה neemanah , are faithful; they point out the things beyond them fairly, truly, and fully, and make no vain or false report. They all bear testimony to the great atonement. This is Their character

Clarke: Psa 19:7

Making wise the simple - The simple is he who has but one end in view: who is concerned about his soul, and earnestly inquires, "What shall I do to be saved?"These testimonies point to the atonement, and thus the simple-hearted is made wise unto salvation. This is Their use.

Clarke: Psa 19:8

The statutes of the Lord - פקודים pikkudim , from פקד pakad , he visited, cared, took notice of, appointed to a charge. The appointments, or charge delivered by God to man for his regard and observance

Clarke: Psa 19:8

Are right - ישרים yesharim , from ישר yashar , to make straight, smooth, right, upright, opposed to crookedness in mind or conduct; showing what the man should be, both within and without. This is Their character

Clarke: Psa 19:8

Rejoicing the heart - As they show a man what he is to observe and keep in charge, and how he is to please God, and the Divine help he is to receive from the visitations of God, they contribute greatly to the happiness of the upright - they rejoice the heart. This is Their use

Clarke: Psa 19:8

The commandment - מצוה mitsvah , from צוה tsavah , to command, give orders, ordain. What God has ordered man to do, or not to do. What he has commanded, and what he has prohibited

Clarke: Psa 19:8

Is pure - From ברה barah , to clear, cleanse, purify. All God’ s commandments lead to purity, enjoin purity, and point out that sacrificial offering by which cleansing and purification are acquired. This is Its character

Clarke: Psa 19:8

Enlightening the eyes - Showing men what they should do. and what they should avoid. It is by God’ s commandments that we see the exceeding sinfulness of sin, and the necessity of redemption, so that we may love the Lord with all our heart, and our neighbor as ourselves. For this is the end of the commandment, and thus to enlighten the eyes is Its use.

Clarke: Psa 19:9

The fear of the Lord - יראה yirah , from ירא yara , to fear, to venerate; often put for the whole of Divine worship. The reverence we owe to the Supreme Being

Clarke: Psa 19:9

Is clean - טהורה tehorah , from טהר tahar , to be pure, clean; not differing much from ברה barah , (see above), to be clean and bright as the heavens; as purified Silver. Its object is to purge away all defilement, to make a spotless character

Clarke: Psa 19:9

Enduring for ever - עומדת לעד omedeth laad , standing up to Perpetuity. The fear that prevents us from offending God, that causes us to reverence him, and is the beginning as it is the safeguard of wisdom, must be carried all through life. No soul is safe for a moment without it. It prevents departure from God, and keeps that clean which God has purified. This is Its use

Clarke: Psa 19:9

The judgments of the Lord - משפטים mishpatim , from שפת shaphat , he judged, regulated, disposed, All God’ s regulations, all his decisions; what he has pronounced to be right and proper

Clarke: Psa 19:9

Are true - אמת emeth , truth, from אם am, to support, confirm, make stable, and certain. This is the character of God’ s judgments. They shall all stand. All dispensations in providence and grace confirm them; they are certain, and have a fixed character

Clarke: Psa 19:9

And righteous altogether - They are not only according to truth; but they are righteous, צדקו tsadeku , they give to all their due. They show what belongs to God, to man, and to ourselves. And hence the word altogether, יחדו yachdav , equally, is added; or truth and righteousness united.

Clarke: Psa 19:10

More to be desired are they than gold - This is strictly true; but who believes it? By most men gold is preferred both to God and his judgments; and they will barter every heavenly portion for gold and silver

Clarke: Psa 19:10

Sweeter also than honey - To those whose mental taste is rectified, who have a spiritual discernment

Clarke: Psa 19:10

Honey-comb - Honey is sweet; but honey just out of the comb has a sweetness, richness and flavour, far beyond what it has after it becomes exposed to the air. Only those who have eaten of honey from the comb can feel the force of the psalmist’ s comparison: it is better than gold, yea, than fine gold in the greatest quantity; it is sweeter than honey, yea, than honey from the comb.

Clarke: Psa 19:11

By them is thy servant warned - נזהר nizhar , from זהר zahar , to be clear, pellucid. By these laws, testimonies, etc., thy servant is fully instructed; he sees all clearly; and he discerns that in keeping of them there is great reward: every man is wise, holy, and happy, who observes them. All Christian experience confirms this truth. Reader, what says thine?

Clarke: Psa 19:12

Who can understand his errors? - It is not possible, without much of the Divine light, to understand all our deviations from, not only the letter, but the spirituality, of the Divine law. Frequent self-examination, and walking in the light, are essentially necessary to the requisite degree of spiritual perfection

Clarke: Psa 19:12

Cleanse thou me from secret faults - From those which I have committed, and have forgotten; from those for which I have not repented; from those which have been committed in my heart, but have not been brought to act in my life; from those which I have committed without knowing that they were sins, sins of ignorance; and from those which I have committed in private, for which I should blush and be confounded were they to be made public.

Clarke: Psa 19:13

From presumptuous sins - Sins committed not through frailty or surprise, but those which are the offspring of thought, purpose, and deliberation. Sins against judgment, light, and conscience. The words might be translated, Preserve thy servant also from the proud; from tyrannical governors, i.e., from evil spirits - Bishop Horsley. So most of the versions understand the place

Clarke: Psa 19:13

Let them not have dominion over me - Let me never be brought into a habit of sinning. He who sins presumptuously will soon be hardened through the deceitfulness of sin

Clarke: Psa 19:13

Then shall I be upright - Let me be preserved from all the evil that the craft and malice of the devil or man work against me, then shall I continue to walk uprightly, and shall be innocent from the great transgression - from habitual sinning, from apostasy, from my easily-besetting sin. He who would be innocent from the great transgression, must take care that he indulge not himself in any. See Bishop Horne. Most men have committed some particular sin which they ought to deplore as long as they breathe, and on account of the enormity of which they should for ever be humbled.

Clarke: Psa 19:14

Let the words of my mouth - He has prayed against practical sin, the sins of the body; now, against the sins of the mouth and of the heart. Let my mouth speak nothing but what is true, kind, and profitable; and my heart meditate nothing but what is holy, pure, and chaste

Clarke: Psa 19:14

Acceptable in thy sight - Like a sacrifice without spot or blemish, offered up with a perfect heart to God

Clarke: Psa 19:14

O Lord, my strength - צורי tsuri , "my fountain, my origin.

Clarke: Psa 19:14

My redeemer - גאלי goali , my kinsman, he whose right it is to redeem the forfeited inheritance; for so was the word used under the old law. This prayer is properly concluded! he was weak, he felt the need of God’ s strength. He had sinned and lost all title to the heavenly inheritance, and therefore needed the interference of the Divine kinsman; of Him who, because the children were partakers of flesh and blood, also partook of the same. No prayer can be acceptable before God which is not offered up in his strength; through Him who took our nature upon him, that he might redeem us unto God, and restore the long-lost inheritance. Lord my helpar and my byer. - Old Psalter. He who is my only help, and he that bought me with his blood. This prayer is often, with great propriety, uttered by pious people when they enter a place of worship

Calvin: Psa 19:7

7.The law of the Lord Here the second part of the psalm commences. After having shown that the creatures, although they do not speak, nevertheless serve as instructors to all mankind, and teach all men so clearly that there is a God, as to render them inexcusable, the Psalmist now turns towards the Jews, to whom God had communicated a fuller knowledge of himself by means of his word. While the heavens bear witness concerning God, their testimony does not lead men so far as that thereby they learn truly to fear him, and acquire a well-grounded knowledge of him; it serves only to render them inexcusable. It is doubtless true, that if we were not very dull and stupid, the signatures and proofs of Deity which are to be found on the theater of the world, are abundant enough to incite us to acknowledge and reverence God; but as, although surrounded with so clear a light, we are nevertheless blind, this splendid representation of the glory of God, without the aid of the word, would profit us nothing, although it should be to us as a loud and distinct proclamation sounding in our ears. Accordingly, God vouchsafes to those whom he has determined to call to salvation special grace, just as in ancient times, while he gave to all men without exception evidences of his existence in his works, he communicated to the children of Abraham alone his Law, thereby to furnish them with a more certain and intimate knowledge of his majesty. Whence it follows, that the Jews are bound by a double tie to serve God. As the Gentiles, to whom God has spoken only by the dumb creatures, have no excuse for their ignorance, how much less is their stupidity to be endured who neglect to hear the voice which proceeds from his own sacred mouth? The end, therefore, which David here has in view, is to excite the Jews, whom God had bound to himself by a more sacred bond, to yield obedience to him with a more prompt and cheerful affection. Farther, under the term law, he not only means the rule of living righteously, or the Ten Commandments, but he also comprehends the covenant by which God had distinguished that people from the rest of the world, and the whole doctrine of Moses, the parts of which he afterwards enumerates under the terms testimonies, statutes, and other names. These titles and commendations by which he exalts the dignity and excellence of the Law would not agree with the Ten Commandments alone, unless there were, at the same time, joined to them a free adoption and the promises which depend upon it; and, in short, the whole body of doctrine of which true religion and godliness consists. As to the Hebrew words which are here used, I will not spend much time in endeavoring very exactly to give the particular signification of each of them, because it is easy to gather from other passages, that they are sometimes confounded or used indifferently. עדות , eduth, which we render testimony, is generally taken for the covenant, in which God, on the one hand, promised to the children of Abraham that he would be their God, and on the other required faith and obedience on their part. It, therefore, denotes the mutual covenant entered into between God and his ancient people. The word פקודים , pikkudim, which I have followed others in translating statutes, is restricted by some to ceremonies, but improperly in my judgment: for I find that it is every where taken generally for ordinances and edicts. The word מצוה , mitsvah, which follows immediately after, and which we translate commandment, has almost the same signification. As to the other words, we shall consider them in their respective places.

The first commendation of the law of God is, that it is perfect. By this word David means, that if a man is duly instructed in the law of God, he wants nothing which is requisite to perfect wisdom. In the writings of heathen authors there are no doubt to be found true and useful sentences scattered here and there; and it is also true, that God has put into the minds of men some knowledge of justice and uprightness; but in consequence of the corruption of our nature, the true light of truth is not to be found among men where revelation is not enjoyed, but only certain mutilated principles which are involved in much obscurity and doubt. David, therefore, justly claims this praise for the law of God, that it contains in it perfect and absolute wisdom. As the conversion of the soul, of which he speaks immediately after, is doubtless to be understood of its restoration, I have felt no difficulty in so rendering it. There are some who reason with too much subtilty on this expression, by explaining it as referring to the repentance and regeneration of man. I admit that the soul cannot be restored by the law of God, without being at the same time renewed unto righteousness; but we must consider what is David’s proper meaning, which is this, that as the soul gives vigor and strength to the body, so the law in like manner is the life of the soul. In saying that the soul is restored, he has an allusion to the miserable state in which we are all born. There, no doubt, still survive in us some small remains of the first creation; but as no part of our constitution is free from defilement and impurity, the condition of the soul thus corrupted and depraved differs little from death, and tends altogether to death. It is, therefore, necessary that God should employ the law as a remedy for restoring us to purity; not that the letter of the law can do this of itself, as shall be afterwards shown more at length, but because God employs his word as an instrument for restoring our souls.

When the Psalmist declares, The testimony of Jehovah is faithful, it is a repetition of the preceding sentence, so that the integrity or perfection of the law and the faithfulness or truth of his testimony, signify the same thing; namely, that when we give ourselves up to be guided and governed by the word of God, we are in no danger of going astray, since this is the path by which he securely guides his own people to salvation. Instruction in wisdom seems here to be added as the commencement of the restoration of the soul. Understanding is the most excellent endowment of the soul; and David teaches us that it is to be derived from the law, for we are naturally destitute of it. By the word babes, he is not to be understood as meaning any particular class of persons, as if others were sufficiently wise of themselves; but by it he teaches us, in the first place, that none are endued with right understanding until they have made progress in the study of the law. In the second place, he shows by it what kind of scholars God requires, namely, those who are fools in their own estimation, (1Co 3:18,) and who come down to the rank of children, that the loftiness of their own understanding may not prevent them from giving themselves up, with a spirit of entire docility, to the teaching of the word of God.

Calvin: Psa 19:8

8.The statutes of Jehovah are right The Psalmist at first view may seem to utter a mere common-place sentiment when he calls the statutes of the Lord right. If we, however, more attentively consider the contrast which he no doubt makes between the rectitude of the law and the crooked ways in which men entangle themselves when they follow their own understandings, we will be convinced that this commendation implies more than may at first sight appear. We know how much every man is wedded to himself, and how difficult it is to eradicate from our minds the vain confidence of our own wisdom. It is therefore of great importance to be well convinced of this truth, that a man’s life cannot be ordered aright unless it is framed according to the law of God, and that without this he can only wander in labyrinths and crooked bypaths. David adds, in the second place, that God’s statutes rejoice the heart. This implies that there is no other joy true and solid but that which proceeds from a good conscience; and of this we become partakers when we are certainly persuaded that our life is pleasing and acceptable to God. No doubt, the source from which true peace of conscience proceeds is faith, which freely reconciles us to God. But to the saints who serve God with true affection of heart there arises unspeakable joy also, from the knowledge that they do not labor in his service in vain, or without hope of recompense, since they have God as the judge and approver of their life. In short, this joy is put in opposition to all the corrupt enticements and pleasures of the world, which are a deadly bait, luring wretched souls to their everlasting destruction. The import of the Psalmist’s language is, Those who take delight in committing sin procure for themselves abundant matter of sorrow; but the observance of the law of God, on the contrary, brings to man true joy. In the end of the verse, the Psalmist teaches that the commandment of God is pure, enlightening the eyes By this he gives us tacitly to understand that it is only in the commandments of God that we find the difference between good and evil laid down, and that it is in vain to seek it elsewhere, since whatever men devise of themselves is mere filth and refuse, corrupting the purity of the life. He farther intimates that men, with all their acuteness, are blind, and always wander in darkness, until they turn their eyes to the light of heavenly doctrine. Whence it follows, that none are truly wise but those who take God for their conductor and guide, following the path which he points out to them, and who are diligently seeking after the peace which he offers and presents by his word.

But here a question of no small difficulty arises; for Paul seems entirely to overthrow these commendations of the law which David here recites. How can these things agree together: that the law restores the souls of men, while yet it is a dead and deadly letter? that it rejoices men’s hearts, and yet, by bringing in the spirit of bondage, strikes them with terror? that it enlightens the eyes, and yet, by casting a veil before our minds, excludes the light which ought to penetrate within? But, in the first place, we must remember what I have shown you at the commencement, that David does not speak simply of the precepts of the Moral Law, but comprehends the whole covenant by which God had adopted the descendants of Abraham to be his peculiar people; and, therefore, to the Moral Law, the rule of living well — he joins the free promises of salvation, or rather Christ himself, in whom and upon whom this adoption was founded. But Paul, who had to deal with persons who perverted and abused the law, and separated it from the grace and the Spirit of Christ, refers to the ministry of Moses viewed merely by itself, and according to the letter. It is certain, that if the Spirit of Christ does not quicken the law, the law is not only unprofitable, but also deadly to its disciples. Without Christ there is in the law nothing but inexorable rigour, which adjudges all mankind to the wrath and curse of God. And farther, without Christ, there remains within us a rebelliousness of the flesh, which kindles in our hearts a hatred of God and of his law, and from this proceed the distressing bondage and awful terror of which the Apostle speaks. These different ways in which the law may be viewed, easily show us the manner of reconciling these passages of Paul and David, which seem at first view to be at variance. The design of Paul is to show what the law can do for us, taken by itself; that is to say, what it can do for us when, without the promise of grace, it strictly and rigorously exacts from us the duty which we owe to God; but David, in praising it as he here does, speaks of the whole doctrine of the law, which includes also the gospel, and, therefore, under the law he comprehends Christ.

Calvin: Psa 19:9

9.The fear of Jehovah is clean By the fear of God we are here to understand the way in which God is to be served; and therefore it is taken in an active sense for the doctrine which prescribes to us the manner in which we ought to fear God. The way in which men generally manifest their fear of God, is by inventing false religions and a vitiated worship; in doing which they only so much the more provoke his wrath. David, therefore, here indirectly condemns these corrupt inventions, about which men torment themselves in vain, ⁴⁵⁶ and which often sanction impurity; and in opposition to them he justly affirms, that in the keeping of the law there is an exemption from every thing which defiles. He adds, that it endures for ever; as if he had said, This is the treasure of everlasting happiness. We see how mankind, without well thinking what they are doing, pursue, with impetuous and ardent affections, the transitory things of this world; but, in thus catching at the empty shadow of a happy life, they lose true happiness itself. In the second clause, by calling the commandments of God truth, David shows that whatever men undertake to do at the mere suggestion of their own minds, without having a regard to the law of God as a rule, is error and falsehood. And, indeed, he could not have more effectually stirred us up to love, and zealously to live according to the law, than by giving us this warning, that all those who order their life, without having any respect to the law of God, deceive themselves, and follow after mere delusions. Those who explain the word judgments, as referring only to the commandments of the second table, are, in my opinion, mistaken: for David’s purpose was to commend, under a variety of expressions, the advantages which the faithful receive from the law of God. When he says, They are justified together, the meaning is, They are all righteous from the greatest to the least, without a single exception. By this commendation he distinguishes the law of God from all the doctrines of men, for no blemish or fault can be found in it, but it is in all points absolutely perfect.

Calvin: Psa 19:10

10.More to be desired are they than gold The Psalmist now exalts the law of God both on account of its price and sweetness. This commendation depends on the commendations given in the preceding verses; for the many and great advantages which he has just now enumerated, ought justly to make us account heavenly truth the highest and most excellent treasure, and to despise, when compared with it, all the gold and silver of the world. Instead of the word fine gold, which the Latins have called Aurum obryzum, ⁴⁵⁸ some render the Hebrew word a jewel, or precious stones, ⁴⁵⁹ but the other translation is more generally received, namely, fine gold, that is, gold which is pure and well refined in the furnace; and there are many passages of Scripture by which this rendering is confirmed. ⁴⁶⁰ The Hebrew word פז , paz, is derived from פזה , pazah, which signifies to strengthen; ⁴⁶¹ from which we may conjecture that the Psalmist does not mean the gold of any particular country, as if one should say the gold of Ophir, but gold completely refined and purified by art. So far is פז , paz, from being derived from the name of a country, that, on the contrary, it appears from Jer 10:9, that the land of Uphaz took its name from this Hebrew word, because it had in it mines of the finest gold. As to the origin of the word obrizum, which the Latins have used, we cannot say any thing with certainty, except that, according to the conjecture of Jerome, it signifies brought from the land of Ophir, as if it had been said, aurum Ophrizum. In short, the sense is, that we do not esteem the law as it deserves, if we do not prefer it to all the riches of the world. If we are once brought thus highly to prize the law, it will serve effectually to deliver our hearts from an immoderate desire of gold and silver. To this esteem of the law there must be added love to it, and delight in it, so that it may not only subdue us to obedience by constraint, but also allure us by its sweetness; a thing which is impossible, unless, at the same time, we have mortified in us the love of carnal pleasures, with which it is not wonderful to see us enticed and ensnared, so long as we reject, through a vitiated taste, the righteousness of God. From this we may again deduce another evidence, that David’s discourse is not to be understood simply of the commandments, and of the dead letter, but that he comprehends, at the same time, the promises by which the grace of God is offered to us. If the law did nothing else but command us, how could it be loved, since in commanding it terrifies us, because we all fail in keeping it? ⁴⁶² Certainly, if we separate the law from the hope of pardon, and from the Spirit of Christ, so far from tasting it to be sweet as honey, we will rather find in it a bitterness which kills our wretched souls.

Calvin: Psa 19:11

11.Moreover, by them is thy servant made circumspect These words may be extended generally to all the people of God; but they are properly to be understood of David himself, and by them he testifies that he knew well, from his own experience, all that he had stated in the preceding verses respecting the law. No man will ever speak truly and in good earnest of heavenly truth, but he who has it deeply fixed in his own heart. David therefore acknowledges, that whatever prudence he had for regulating and framing his life aright, he was indebted for it to the law of God. Although, however, it is properly of himself that he speaks, yet by his own example he sets forth a general rule, namely, that if persons wish to have a proper method for governing the life well, the law of God alone is perfectly sufficient for this purpose; but that, on the contrary, as soon as persons depart from it, they are liable to fall into numerous errors and sins. It is to be observed that David, by all at once turning his discourse to God, appeals to him as a witness of what he had said, the more effectually to convince men that he speaks sincerely and from the bottom of his heart. As the Hebrew word זהר , zahar, which I have translated made circumspect, signifies to teach, as well as to be on one’s guard, some translate it in this place, Thy servant is taught, or warned, by the commandments of the law. But the sentence implies much more, when it is viewed as meaning that he who yields himself to God to be governed by him is made circumspect and cautious, and, therefore, this translation seems to me to be preferable. In the second clause the Psalmist declares, that whoever yield themselves to God to observe the rule of righteousness which he prescribes, do not lose their labor, seeing he has in reserve for them a great and rich reward: In keeping of them there is great reward. It is no mean commendation of the law when it is said, that in it God enters into covenant with us, and, so to speak, brings himself under obligation to recompense our obedience. In requiring from us whatever is contained in the law, he demands nothing but what he has a right to; yet such is his free and undeserved liberality, that he promises to his servants a reward, which, in point of justice, he does not owe them. The promises of the law, it is true, are made of no effect; but it is through our fault: for even he who is most perfect amongst us comes far short of full and complete righteousness; and men cannot expect any reward for their works until they have perfectly and to the full satisfied the requirements of the law. Thus these two doctrines completely harmonize: first, that eternal life shall be given as the reward of works to him who fulfils the law in all points; and, secondly, that the law notwithstanding denounces a curse against all men, because the whole human family are destitute of the righteousness of works. This will presently appear from the following verse. David, after having celebrated this benefit of the law - that it offers an abundant reward to those who serve God — immediately changes his discourse, and cries out, Who can understand his errors? by which he pronounces all men liable to eternal death, and thus utterly overthrows all the confidence which men may be disposed to place in the merit of their works. It may be objected, that this commendation, In the keeping of thy commandments there is great reward, is in vain ascribed to the law, seeing it is without effect. The answer is easy, namely, that as in the covenant of adoption there is included the free pardon of sins, upon which depends the imputation of righteousness, God bestows a recompense upon the works of his people, although, in point of justice, it is not due to them. What God promises in the law to those who perfectly obey it, true believers obtain by his gracious liberality and fatherly goodness, inasmuch as he accepts for perfect righteousness their holy desires and earnest endeavors to obey.

Calvin: Psa 19:12

12.Who can understand his errors? This exclamation shows us what use we should make of the promises of the law, which have a condition annexed to them. It is this: As soon as they come forth, every man should examine his own life, and compare not only his actions, but also his thoughts, with that perfect rule of righteousness which is laid down in the law. Thus it will come to pass, that all, from the least to the greatest, seeing themselves cut off from all hope of reward from the law, will be constrained to flee for refuge to the mercy of God. It is not enough to consider what the doctrine of the law contains; we must also look into ourselves, that we may see how far short we have come in our obedience to the law. Whenever the Papists hear this promise,

“He who doeth these things shall live in them,”
(Lev 18:5,)

they do not hesitate at once to connect eternal life with the merit of their works, as if it were in their own power to fulfill the law, of which we are all transgressors, not only in one point, but in all its parts. David, therefore, being involved as it were in a labyrinth on all sides, acknowledges with astonishment that he is overwhelmed under a sense of the multitude of his sins. We ought then to remember, in the first place, that as we are personally destitute of the righteousness which the law requires, we are on that account excluded from the hope of the reward which the law has promised; and, in the next place, that we are guilty before God, not of one fault or of two, but of sins innumerable, so that we ought, with the bitterest sorrow, to bewail our depravity, which not only deprives us of the blessing of God, but also turns to us life into death. This David did. There is no doubt that when, after having said that God liberally offers a reward to all who observe his law, he cried out, Who can understand his errors? it was from the terror with which he was stricken in thinking upon his sins. By the Hebrew word שגיאות , shegioth, which we have translated errors, some think David intends lesser faults; but in my judgment he meant simply to say, that Satan has so many devices by which he deludes and blinds our minds, that there is not a man who knows the hundredth part of his own sins. The saints, it is true, often offend in lesser matters, through ignorance and inadvertence; but it happens also that, being entangled in the snares of Satan, they do not perceive even the grosser faults which they have committed. Accordingly, all the sins to the commission of which men give themselves loose reins, not being duly sensible of the evil which is in them, and being deceived by the allurements of the flesh, are justly included under the Hebrew word here used by David, which signifies faults or ignorances. ⁴⁶⁶ In summoning himself and others before the judgment-seat of God, he warns himself and them, that although their consciences do not condemn them, they are not on that account absolved; for God sees far more clearly than men’s consciences, since even those who look most attentively into themselves, do not perceive a great part of the sins with which they are chargeable.

After making this confession, David adds a prayer for pardon, Cleanse thou me from my secret sins. The word cleanse is to be referred not to the blessing of regeneration, but to free forgiveness; for the Hebrew verb נקה , nakah, here used, comes from a word which signifies to be innocent. The Psalmist explains more clearly what he intended by the word errors, in now calling them secret sins; that is to say, those with respect to which men deceive themselves, by thinking that they are no sins, and who thus deceive themselves not only purposely and by expressly aiming at doing so, but because they do not enter into the due consideration of the majesty of the judgment of God. It is in vain to attempt to justify ourselves under the pretext and excuse of ignorance. Nor does it avail any thing to be blind as to our faults, since no man is a competent judge in his own cause. We must, therefore, never account ourselves to be pure and innocent until we are pronounced such by God’s sentence of absolution or acquittal. The faults which we do not perceive must necessarily come under the review of God’s judgment, and entail upon us condemnation, unless he blot them out and pardon them; and if so, how shall he escape and remain unpunished who, besides these, is chargeable with sins of which he knows himself to be guilty, and on account of which his own conscience compels him to judge and condemn himself? Farther, we should remember that we are not guilty of one offense only, but are overwhelmed with an immense mass of impurities. The more diligently any one examines himself, the more readily will he acknowledge with David, that if God should discover our secret faults, there would be found in us an abyss of sins so great as to have neither bottom nor shore, as we say; ⁴⁶⁷ for no man can comprehend in how many ways he is guilty before God. From this also it appears, that the Papists are bewitched, and chargeable with the grossest hypocrisy, when they pretend that they can easily and speedily gather all their sins once a year into a bundle. The decree of the Lateran Council commands every one to confess all his sins once every year, and at the same time declares that there is no hope of pardon but in complying with that decree. Accordingly, the blinded Papist, by going to the confessional, to mutter his sins into the ear of the priest, thinks he has done all that is required, as if he could count upon his fingers all the sins which he has committed during the course of the whole year; whereas, even the saints, by strictly examining themselves, can scarcely come to the knowledge of the hundredth part of their sins, and, therefore, with one voice unite with David in saying, Who can understand his errors? Nor will it do to allege that it is enough if each performs the duty of reckoning up his sins to the utmost of his ability. This does not diminish, in any degree, the absurdity of this famous decree. ⁴⁶⁸ As it is impossible for us to do what the law requires, all whose hearts are really and deeply imbued with the principle of the fear of God must necessarily be overwhelmed with despair, so long as they think themselves bound to enumerate all their sins, in order to their being pardoned; and those who imagine they can disburden themselves of their sins in this way must be persons altogether stupid. I know that some explain these words in a different sense, viewing them as a prayer, in which David beseeches God, by the guidance of his Holy Spirit, to recover him from all his errors. But, in my opinion, they are to be viewed rather as a prayer for forgiveness, and what follows in the next verse is a prayer for the aid of the Holy Spirit, and for success to overcome temptations.

Calvin: Psa 19:13

13.Keep back thy servant also from presumptuous sins By presumptuous sins he means known and evident transgressions, ⁴⁶⁹ accompanied with proud contempt and obstinacy. By the word keep back, he intimates, that such is the natural propensity of the flesh to sin, that even the saints themselves would immediately break forth or rush headlong into it, did not God, by his own guardianship and protection, keep them back. It is to be observed, that while he calls himself the servant of God, he nevertheless acknowledges that he had need of the bridle, lest he should arrogantly and rebelliously break forth in transgressing the law of God. Being regenerated by the Spirit of God, he groaned, it is true, under the burden of his sins; but he knew, on the other hand, how great is the rebellion of the flesh, and how much we are inclined to forgetfulness of God, from which proceed contempt of his majesty and all impiety. Now, if David, who had made so much progress in the fear of God, was not beyond the danger of transgressing, how shall the carnal and unrenewed man, in whom innumerable lusts exercise dominion, be able to restrain and govern himself by his own free will? Let us learn, then, even although the unruliness of our wayward flesh has been already subdued by the denial of ourselves, to walk in fear and trembling; for unless God restrain us, our hearts will violently boil with a proud and insolent contempt of God. This sense is confirmed by the reason added immediately after, that they may not have dominion over me. By these words he expressly declares, that unless God assist him, he will not only be unable to resist, but will be wholly brought under the dominion of the worst vices. This passage, therefore, teaches us not only that all mankind are naturally enslaved to sin, but that the faithful themselves would become the bond-slaves of sin also, if God did not unceasingly watch over them to guide them in the path of holiness, and to strengthen them for persevering in it. There is also another useful lesson which we have here to attend to, namely, that we ought never to pray for pardon, without, at the same time, asking to be strengthened and fortified by the power of God for the time to come, that temptations, in future, may not gain advantage over us. And although we may feel in our hearts the incitements of concupiscence goading and distressing us, we ought not, on that account, to become discouraged. The remedy to which we should have recourse is to pray to God to restrain us. No doubt, David could have wished to feel in his heart no stirrings of corruption; but knowing that he would never be wholly free from the remains of sin, until at death he had put off this corrupt nature, he prays to be armed with the grace of the Holy Spirit for the combat, that iniquity might not reign victorious over him. In the end of the verse there are two things to be observed. David, in affirming that he shall then be upright and clean from much wickedness, attributes, in the first place, the honor of preserving him innocent to the spiritual assistance of God; and depending upon it, he confidently assures himself of victory over all the armies of Satan. In the second place, he acknowledges, that unless he is assisted by God, he will be overwhelmed with an immense load, and plunged as it were into a boundless abyss of wickedness: for he says, that aided by God, he will be clear not of one fault or of two, but of many. From this it follows, that as soon as we are abandoned by the grace of God, there is no kind of sin in which Satan may not entangle us. Let this confession of David then quicken us to earnestness in prayer; for in the midst of so many and various snares, it does not become us to fall asleep or to be indolent. Again, let the other part of the Psalmist’s exercise predominate in our hearts — let us boast with him, that although Satan may assault us by many and strong armies, we will nevertheless be invincible, provided we have the aid of God, and will continue, in despite of every hostile attempt, to hold fast our integrity.

Calvin: Psa 19:14

14.Let the words of my mouth, and the meditation of my heart David asks still more expressly to be fortified by the grace of God, and thus enabled to live an upright and holy life. The substance of the verse is this: I beseech thee, O God, not only to keep me from breaking forth into the external acts of transgression, but also to frame my tongue and my heart to the obedience of thy law. We know how difficult it is, even for the most perfect, so to bridle their words and thoughts, as that nothing may pass through their heart or mouth which is contrary to the will of God; and yet this inward purity is what the law chiefly requires of us. Now, the rarer this virtue — the rarer this strict control of the heart and of the tongue is, let us learn so much the more the necessity of our being governed by the Holy Spirit, in order to regulate our life uprightly and honestly. By the word acceptable, the Psalmist shows that the only rule of living well is for men to endeavor to please God, and to be approved of him. The concluding words, in which he calls God his strength and his redeemer, he employs to confirm himself in the assured confidence of obtaining his requests.

Defender: Psa 19:6

The Hebrew word does not refer to the sun's daily orbit, but to that which "goes forth" from the sun itself. That is, the "heat thereof," the radiant energy which sustains all life on earth and energizes the entire solar system.

Defender: Psa 19:6

The critical charge that this verse reflects an unscientific geocentric view (the sun orbiting a fixed earth) can be refuted. All motion is "relative motion," since no one knows where a stationary "center of the universe" might be (the sun moves in a gigantic circuit around the center of the Milky Way galaxy, and the galaxy itself moves with respect to other galaxies). The most scientific way of dealing with different motions is to assume a point of zero motion and measure other motions relative to that. The best point to assume as a point of zero motion is the one for which the equations of motion are simplest. For all surveyors, all navigators, and most astronomers that reference point is the surface of the earth at the location of the observer. David takes this scientific approach in referring to the sun's motion relative to the earth. At the same time, his statement is correct for any other assumed fixed point since the sun and the galaxy do actually move throughout the whole universe.

Defender: Psa 19:6

The laws of thermodynamics ("heat power") are the most important and universal laws of science, and the sun's heat "going forth" from its surface, provides the basic energy for all earth's processes. The First Law (conservation of energy in quantity) and Second Law (decay of energy quality) ultimately depend upon the sun's heat for their meaningful existence and operation."

Defender: Psa 19:7

While the "revelation" in God's creation will condemn the soul, only the written revelation (described in Psa 19:7-9) can convert or "restore" the soul. Note also the emphasis on the regenerating power of the Scriptures in such verses as 2Ti 3:15-17, 1Pe 1:23-25, etc."

TSK: Psa 19:5

bridegroom : Isa 61:10, Isa 62:5; Joh 3:29

rejoiceth : Ecc 1:5; 1Co 9:24-26; Phi 3:13, Phi 3:14; Heb 12:1, Heb 12:2

TSK: Psa 19:6

His going : Psa 139:9; Job 25:3; Ecc 1:5; Col 1:23

circuit : Job 22:14

TSK: Psa 19:7

law : or, doctrine, Psa 78:1-7, Psa 119:72, Psa 119:96-100, Psa 119:105, Psa 119:127, Psa 119:128, Psa 147:19, Psa 147:20; Deu 6:6-9, Deu 17:18-20; Jos 1:8; Job 23:12; Rom 3:2, Rom 15:4

perfect : Psa 18:30, Psa 111:7; Deu 32:4; Rom 12:2; Jam 1:17

converting : or, restoring, Psa 23:3, Psa 119:9; Jam 1:21-25

testimony : Psa 93:5, Psa 119:14, Psa 119:24, Psa 119:111, Psa 119:152; Isa 8:16, Isa 8:20; Joh 3:32, Joh 3:33, Joh 5:39; Act 10:43; 2Ti 1:8; 1Jo 5:9-12; Rev 19:10

sure : Psa 111:7; 2Sa 23:5; 2Ti 2:19; Heb 6:18, Heb 6:19

making : Psa 119:130; Pro 1:4, Pro 1:22, Pro 1:23; Col 3:16; 2Ti 3:15-17

TSK: Psa 19:8

statutes : Psa 105:45, Psa 119:12, Psa 119:16, Psa 119:80, Psa 119:171; Gen 26:5; Exo 18:16; Deu 4:5, Deu 4:6; Eze 36:27

right : Psa 119:128; Neh 9:13

rejoicing : Psa 40:8, Psa 119:14, Psa 119:24, Psa 119:54, Psa 119:92, Psa 119:121, Psa 119:143; Deu 12:11, Deu 12:12, Deu 16:11, Deu 16:14; Neh 8:12; Isa 64:5; Jer 15:16; Rom 7:22

is pure : Psa 12:6, Psa 119:40; Pro 30:5; Rom 7:12-14

enlightening : Psa 13:3, Psa 119:98-100, Psa 119:105, Psa 119:130; Pro 2:6, Pro 6:23; Rom 2:17-20, Rom 3:20, Rom 7:7; Gal 2:19, Gal 3:10-13, Gal 3:21

TSK: Psa 19:9

The fear : Psa 34:11-14, Psa 36:1, Psa 115:13; Gen 22:12, Gen 42:18; 1Sa 12:24; 1Ki 18:3, 1Ki 18:4, 1Ki 18:12; Neh 5:15; Pro 8:13; Act 10:22; Rom 3:10-18

enduring : Psa 111:10, Psa 112:1-6

judgments : Psa 10:5, Psa 36:6, Psa 72:1, Psa 72:2, Psa 119:7, Psa 119:39, Psa 119:62, Psa 119:75, Psa 119:106, Psa 119:137, Psa 119:138, Psa 119:142, Psa 119:160, Psa 119:164; Psa 147:19; Exo 21:1; Deu 4:8; Isa 26:8; Rom 2:2, Rom 11:22; Rev 15:3, Rev 16:7, Rev 19:2

true : Heb. truth

TSK: Psa 19:10

than gold : Psa 119:72, Psa 119:127; Job 28:15-17; Pro 3:13-15, Pro 8:10, Pro 8:11, Pro 8:19, Pro 16:16

sweeter : Psa 63:5, Psa 119:103; Job 23:12; Pro 24:13

honeycomb : Heb. the dropping of honey-combs, 1Sa 14:26-29

TSK: Psa 19:11

Moreover : Psa 119:11; 2Ch 19:10; Pro 6:22, Pro 6:23; Eze 3:17-21, Eze 33:3-9; Mat 3:7; Act 20:31; 1Co 4:14; 1Th 5:14; Heb 11:7

keeping : Pro 3:16-18, Pro 11:18, Pro 29:18; Isa 3:10, Isa 3:11; Mat 6:4, Mat 6:6, Mat 6:18; Heb 11:6, Heb 11:26; Jam 1:25; 2Jo 1:8; Rev 14:13

TSK: Psa 19:12

can : Psa 40:12; Job 6:24; Isa 64:6; 1Co 4:4; Heb 9:7

cleanse : Psa 51:5-10, Psa 65:3; 1Jo 1:7

secret : Psa 90:8, Psa 139:2, Psa 139:23, Psa 139:24; Lev. 4:2-35; Jer 17:9

TSK: Psa 19:13

Keep : Gen 20:6; 1Sa 25:32-34, 1Sa 25:39

presumptuous : Exo 21:14; Num 15:30, Num 15:31; Deu 17:12, Deu 17:13; 2Pe 2:10

let : Psa 119:133; Rom 6:12-14, Rom 6:16-22

upright : Psa 7:10, Psa 11:7, Psa 84:11; Act 24:16

I shall : Psa 18:23; 1Ch 10:13, 1Ch 10:14

great : Heb. much.

TSK: Psa 19:14

Let : Psa 5:1, Psa 5:2, Psa 51:15, Psa 66:18-20, Psa 119:108; Gen 4:4, Gen 4:5; Pro 15:8; Rom 15:16; Heb 11:4, Heb 13:15; 1Pe 2:5

strength : Heb. rock, Psa 18:1, Psa 18:2

redeemer : Job 19:25; Isa 43:14, Isa 44:6, Isa 47:4, Isa 54:5; 1Th 1:10; Tit 2:14; 1Pe 1:18, 1Pe 1:19; Rev 5:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 19:5

Which is as a bridegroom coming out of his chamber - That is, when he rises in the morning. He rises from the darkness of the night, and comes forth as the bridegroom comes out of the chamber where he has slept. The allusion is to the bright, and joyful, and cheerful aspect of the rising sun. The image of the bridegroom is employed because we associate with a bridegroom the idea of hilarity, cheerfulness, joy. The essential image is that the sun seems to rise from a night of repose, as man does in the morning, and that after such a night of repose he goes forth with cheerfulness and alacrity to the employments of the day. The figure is an obvious but a very beautiful one, though there is a transition from the image employed in the previous verse, where the sun is represented as dwelling in a tent or tabernacle fitted up for it in the heavens. In the next member of the sentence the figure is again changed, by his being represented as a man prepared to run a race.

And rejoiceth as a strong man to run a race - As a man who is vigorous and powerful, when he enters on a race. He is girded for it; he summons all his strength; he seems to exult in the idea of putting his strength to the test, and starting off on his career. Compare the note at 1Co 9:24-27. The same comparison which is employed here occurs in the Zendavesta, ii. 106. DeWette. The idea is that the sun seems to have a long journey before him, and puts forth all his vigour, exulting in the opportunity of manifesting that vigour, and confident of triumphing in the race.

Barnes: Psa 19:6

His going forth - The psalmist now describes that race which he has to run, as borne over the entire circuit of the heavens, from one end of it to another - sweeping the whole space across the firmament.

Is from the end of the heaven - From one end of the heaven; that is, from the East, where he starts.

And his circuit - The word used here - תקופה t^e qûphâh - means properly a coming about, or a return, as of the seasons, or of the year. It is found only in Exo 34:22, "At the year’ s end;"1Sa 1:20, "When the time was come about"(Margin, in revolution of days); 2Ch 24:23, "At the end of the year"(Margin, in the revolution of the year). The word here does not refer to the fact that the sun comes round to the starting-point on the following day, but to the sweep or circuit which he makes in the heavens from one end of it to the other - traveling over the entire heavens.

Unto the ends of it - That is, to the other side of the heavens. The plural term is used here perhaps from the idea of completeness, or to denote that there was nothing beyond. The complete journey was made.

And there is nothing hid from the heat thereof - The rays of the sun penetrate everywhere. Nothing escapes it. It is not a mere march for show and splendor; it is not an idle and useless journey in the heavens; but all things - vegetables, birds, beasts, men - all that lives - feel the effect of his vital warmth, and are animated by his quickening influence. Thus the sun in his goings illustrates the glory of God. The psalmist was fully alive to the splendor, the glory, and the value of this daily march over the heavens, and shows that while, as in the remainder of the psalm, he dwells on the law of the Lord as having another sphere, and in its place more fully illustrating the divine glory, he is not by any means insensible to the grandeur and beauty of the works of God as showing forth the divine perfections.

Barnes: Psa 19:7

The law of the Lord - Margin, doctrine. The word used here - תורה tôrâh - is that which is commonly employed in the Old Testament with reference to the law of God, and is usually rendered "law."The word properly means "instruction,""precept,"from a verb signifying "to teach."It is then used with reference to instruction or teaching in regard to conduct, and is thus applied to all that God has communicated to guide mankind. It does not here, nor does it commonly, refer exclusively to the commands of God, but it includes all that God has revealed to teach and guide us. It refers here to revealed truth as contradistinguished from the truth made known by the works of creation. Compare the note at Psa 1:2. There are six epithets used in these verses Psa 19:7-9 to describe the revealed truth of God, all referring to the same truths, but with reference to some distinct view of the truths themselves, or of their effect on the soul: to wit, law, testimony, statutes, commandment, fear, and judgments. Of the revealed truth of God, thus characterized by distinct epithets, a particular statement is first made in each case in regard to the truth itself as viewed in that special aspect, and then the effects of that revealed truth on the soul are described corresponding with that truth as so viewed. Thus, of the "law of the Lord"it is said:

\tx720 \tx1080 (a) that it is perfect,

(b) that it converts the soul;

Of the "testimony of the Lord":

\tx720 \tx1080 (a) that it is sure,

(b) that it makes the simple wise;

Of the "statutes of the Lord":

\tx720 \tx1080 (a) that they are right,

(b) that they rejoice the heart;

Of the "commandment of the Lord":

\tx720 \tx1080 (a) that it is pure,

(b) that it enlightens the eyes;

Of the "fear of the Lord":

\tx720 \tx1080 (a) that it is clean,

(b) that it endures forever;

Of the "judgments of the Lord":

\tx720 \tx1080 (a) that they are true and righteous,

(b) that they are more to be desired than gold, and that they are sweeter than honey and the honeycomb; that people are warned by them, and that in keeping them there is great reward.

Is perfect - On the meaning of the word used here, see the note at Job 1:1. The meaning is that it lacks nothing in order to its completeness; nothing in order that it might be what it should be. It is complete as a revelation of divine truth; it is complete as a rule of conduct. As explained above, this refers not only to the law of God as the word is commonly employed now, but to the whole of divine truth as revealed. It is absolutely true; it is adapted with consummate wisdom to the wants of man; it is an unerring guide of conduct. There is nothing there which would lead men into error or sin; there is nothing essential for man to know which may not be found there.

Converting the soul - The particular illustration of the perfection of the law is seen in the fact that it "converts the soul;"that is, that it turns it from the ways of sin to holiness. The glory of the works of God - the heavens, the firmament, the sun, as described in the previous verses - is, that they convey the knowledge of God around the world, and that the world is filled with light and life under the genial warmth of the sun; the glory of the law, or the revealed truth of God, is, that it bears directly on the soul of man, turning him from the error of his ways. and leading him to pursue a life of holiness. It is not said of the "law"of God that it does this by its own power, nor can there be any design here to exclude the doctrine of the divine agency on the soul; but the statement is, that when the "law"of God is applied to the heart, or when the truth of God is made to bear on that heart, the legitimate effect is seen in turning the sinner from the error of his ways. This effect of truth is seen everywhere, where it is brought into contact with the heart of man. By placing this first, also, the psalmist may perhaps have intended to intimate that this is the primary design of the revelation which God has given to mankind; that while great and important effects are produced by the knowledge which goes forth from the works of God, converting power goes forth only from the "law"of God, or from revealed truth. It is observable that none of the effects here Psa 19:7-12 ascribed to the revealed truth of God, under the various forms in which it is contemplated, are ascribed to the knowledge which goes forth from the contemplation of his works, Psa 19:1-6. It is not scientific truth which converts men, but revealed truth.

The testimony of the Lord - The word used here - עדות ‛êdûth - means properly that which is borne witness to, and is applied to revealed truth as that which God bears witness to. In reference to the truth of what is stated he is the witness or the voucher; it is that which he declares to be true. Hence, the term is applicable to all that is revealed as being that which he affirms to be true, and the word may be applied to historical truths; or to precepts or laws; or to statements respecting himself, respecting man, respecting the way of salvation, respecting the fallen world. On all these subjects he has borne witness in his word, pledging his veracity as to the correctness of the statements which are thus made. The word, therefore, refers to the whole of what is revealed in his word, considered as that to the truth of which he bears witness. The word is often used in this sense: Psa 81:5; Psa 119:14, Psa 119:31, Psa 119:36, Psa 119:88, Psa 119:99,Psa 119:111, Psa 119:129, Psa 119:144, Psa 119:157; Jer 44:23. It is often also applied to the two tables of the law laid up in the ark, which is hence called "the ark of the testimony:"Exo 16:34; Exo 25:16, Exo 25:21-22; Exo 26:33; Exo 30:26, et saepe.

Is sure - Established, firm. That "testimony,"or that revealed truth, is not unsettled, vacillating, uncertain. It is so certain that it may be relied on; so well established, that it cannot be shaken.

Making wise the simple - The word rendered simple - פתי p^e thı̂y - means simplicity, folly, Pro 1:22; and then, simple in the sense of being open to persuasion, easily seduced: Pro 7:7; Pro 22:3; Pro 27:12; Psa 116:6. Then it means credulous, Pro 14:15; and inexperienced, Psa 19:7. Gesenius, Lexicon. The meaning here is evidently inexperienced in the sense of being ignorant or untaught. It refers to those who need spiritual guidance and direction, and is applicable to men as they are by nature, as untaught, or needing instruction, but with the idea that their minds are susceptible to impressions, or are open to conviction. Those who are naturally destitute of wisdom, it makes wise. The statement is, that that testimony, or revealed truth, makes them wise in the knowledge of God, or imparts to them real instruction.

Barnes: Psa 19:8

The statutes of the Lord - The word here rendered statutes properly means mandates, precepts - rules given to anyone to guide him, Psa 103:18; Psa 111:7. It refers to the laws of God considered as appointed, or as the result of divine authority. The verb from which this word is derived (Hiphil) means to set over, to give the oversight, to appoint. Hence, the idea of laws, or statutes, as the result of such an appointment, or such an authority.

Are right - Are equal, just, proper. They are such as are founded in wisdom and equity; not such as are the mere result of arbitrary appointment. The idea is that they are not merely appointed, or made binding by authority, but that they are in themselves equitable and just.

Rejoicing the heart - Making the heart glad by the fact that they are equitable and just - and glad as the result of obedience. It is always a source of true happiness when we can feel that we are under just and equal laws; laws in themselves right, and laws administered in righteousness and truth.

The commandment of the Lord - An appellation of the law of God from the idea of setting up, appointing, constituting; hence, of charging, or commanding. The idea here is not so much that the thing is right in itself as that it is appointed or ordered by God; that it is what he requires. The term is one that is often applied to the laws of God, Deu 6:1; Deu 7:11; Lev 4:13; Gen 26:5; Exo 15:26; Exo 16:28; Psa 78:7; Psa 89:31; Psa 119:6, Psa 119:10, Psa 119:19, Psa 119:21, Psa 119:32, Psa 119:35, Psa 119:47-48, Psa 119:60, Psa 119:66, Psa 119:73, Psa 119:86, Psa 119:96, Psa 119:98,Psa 119:115, Psa 119:127, Psa 119:131, Psa 119:143 then I Chapter I then I me me then I out a then I out me day.

Is pure - Free from all stain; from all imperfection; from any corrupt tendency. "Enlightening the eyes."That is, giving us light and knowledge. The eyes are mentioned, as it is by them that we see where to go. The reference here is undoubtedly to the mind or soul as being enlightened by the truth of God. We are made by these commandments to see what is right and proper; to understand what we should do.

Barnes: Psa 19:9

The fear of the Lord - The word rendered fear in this place - יראה yir'âh - means properly fear, terror, Jon 1:10; then, reverence, or holy fear, Psa 2:11; Psa 5:7; and hence, reverence toward God, piety, religion - in which sense it is often used. Compare Pro 1:7; Job 28:28; Isa 11:2. Hence, by metonymy, it means the precepts of piety or religion. It is used evidently in this sense here, as referring to revelation, or to revealed truth, in the sense that it promotes proper reverence for God, or secures a proper regard for his name and worship.

Is clean - The word used here - טהור ṭâhôr - means properly clear, pure, in a physical sense, as opposed to filthy, soiled; then, in a ceremonial sense, as opposed to that which is profane or common Lev 13:17, and then, in a moral sense, as a clean heart, etc., Psa 12:6; Psa 51:10. It is also applied to pure gold, Exo 25:11. The sense here is, that there is nothing in it that tends to corrupt the morals, or defile the soul. Everything connected with it is of a pure or holy tendency, adapted to cleanse the soul and to make it holy.

Enduring for ever - Standing to all eternity. Not temporary; not decaying; not destined to pass away. It stands firm now, and it will stand firm for ever. That is, the law of God, considered as adapted to make the heart holy and pure, is eternal. What it is now it will always be. What its teaching is now it will continue to be forever.

The judgments of the Lord - The word here rendered judgments refers also to the revealed truth of God, with the idea that that has been judged or determined by him to be right and to be best. It is the result of the divine adjudication as to what is true, and what is best for man. The word is often used in this sense. Compare Exo 21:1; Lev 18:5; Lev 26:43; compare Psa 9:7, Psa 9:16; Psa 10:5.

Are true - Margin, truth. So the Hebrew. That is, they accord entirely with the truth, or are a correct representation of the reality of things. They are not arbitrary, but are in accordance with what is right. This supposes that there is such a thing as truth in itself, and the divine law conforms to that; not that God determines a thing by mere will, and that it is, therefore, right. God is infinitely perfect, and what he does will be always right, for that is in, accordance with his nature; but still his judgments are right, not because he makes that to be right which is determined by his will, but because his will is always in accordance with what is right.

And righteous altogether - That is, they are, without exception, just; or, they are altogether or wholly righteous. There is no one of them which is not just and proper. All that God determines, whether in giving or in executing his laws - all in his requirements, and all in the administration of his government - is always and wholly righteous. It is precisely what it should be in the case, and is, therefore, worthy of universal confidence.

Barnes: Psa 19:10

More to be desired are they than gold - That is, his law; or, as in the preceding verse, his judgments. They are more valuable than gold; they are of such a nature that the soul should more desire to be in possession of them than to be in possession of gold, and should value them more. The psalmist here and in the following verses describes his estimate of the worth of revealed truth as he perceived it. In the previous verses he had shown its value in the abstract; he here speaks of his own feelings in regard to it, and shows that he esteems it more than he did the objects most prized and valued among men.

Yea, than much fine gold - The word used here - פז pâz - means properly that which is purified or pure, and thus becomes an epithet of gold, particularly of gold that is purified. It is rendered fine gold here, as in Psa 119:127; Pro 8:19; Son 5:11, Son 5:15; Isa 13:12; Lam 4:2; and pure gold in Psa 21:3. The word does not occur elsewhere. Gold is an article of principal value among men; and the object here is to show that to a pious mind the revealed truth of God is esteemed to be the most valuable of all things - a treasure above all which men can accumulate, and all which men can prize. Every truly pious heart will respond to the sentiment expressed here.

Sweeter also than honey - Honey, the sweetest of all substances, and regarded as an article of luxury, or as most grateful to the taste. It entered largely into the food of the inhabitants of Palestine, as it does now in Switzerland and in some parts of Africa. The idea is that the truth of God, as revealed, is more grateful to the heart, or affords more pleasure to the soul, than that which is esteemed as the highest luxury to the palate. The meaning is, that it is loved; it is pleasant; it is agreeable; it is not regarded merely as necessary, and admitted to the soul because it is needful, as medicine is, but it is received into the soul because it is delighted in, or is more agreeable and pleasant than the most luscious article of food is to the taste. To this, also, the heart of every one who "has tasted the good word of God"will respond.

And the honeycomb - Margin, dropping of honeycombs. So the Hebrew. The allusion is to honey that drops from the combs, and therefore the most pure honey. That which is pressed from the combs will have almost inevitably a mixture of bee-bread and of the combs themselves. That which naturally flows from the comb will be pure.

Barnes: Psa 19:11

Moreover by them is thy servant warned - The word used here - זהר zâhar - means, properly, to be bright, to shine; then, to cause to shine, to make light; and then, to admonish, to instruct, to warn. The essential idea here is, to throw light on a subject, so as to show it clearly; that is, to make the duty plain, and the consequences plain. Compare Lev 15:31; Eze 3:18; Eze 33:7. The word is rendered admonished in Ecc 4:13; Ecc 12:12; warn, and warned, in Psa 19:11; 2Ki 6:10; 2Ch 19:10; Eze 3:17-21; Eze 33:3-9; teach, in Exo 18:20; and shine, in Dan 12:3. It does not occur elsewhere.

And in keeping of them there is great reward - Either as the result of keeping them, or in the act of keeping them. In the former sense it would mean that a careful observance of the laws of God will be followed by rewards hereafter; in the other sense, that the act of keeping them will be attended with so much peace and happiness as to constitute of itself an ample reward. In both these senses is the assertion here made a correct one. Both will be found to be true. It is not easy to determine which is the true sense. Perhaps the language implies both. The phrase "thy servant"refers to the author of the psalm, and shows that in this part of the psalm, in speaking of the "sweetness"of the law of God, and of its value as perceived by the soul, and of the effect of keeping that law, he is referring to his own experience.

Barnes: Psa 19:12

Who can understand his errors? - The word rendered errors is derived from a verb which means to wander, to go astray; then, to do wrong, to transgress. It refers here to wanderings, or departures from the law of God, and the question seems to have been asked in view of the purity, the strictness, and the extent of the law of God. In view of a law so pure, so holy, so strict in its demands, and so extended in its requirements - asserting jurisdiction over the thoughts, the words, and the whole life - who can recall the number of times that he has departed from such a law? A sentiment somewhat similar is found in Psa 119:96, "I have seen an end of all perfection; thy commandment is exceeding broad."The language is such as every man who has any just sense of the nature and the requirements of the law, and a just view of his own life, must use in reference to himself. The reason why any man is elated with a conviction of his own goodness is that he has no just sense of the requirements of the law of God; and the more anyone studies that law, the more will he be convinced of the extent of his own depravity.

Hence, the importance of preaching the law, that sinners may be brought to conviction of sin; hence the importance of presenting it constantly before the mind of even the believer, that he may be kept from pride, and may walk humbly before God. And who is there that can understand his own errors? Who can number up the sins of a life? Who can make an estimate of the number of impure and unholy thoughts which, in the course of many years, have flitted through, or found a lodgment in the mind? Who can number up the words which have been spoken and should not have been spoken? Who can recall the forgotten sins and follies of a life - the sins of childhood, of youth, of riper years? There is but one Being in the universe that can do this. To Him all this is known. Nothing has escaped His observation; nothing has faded from His memory. Nothing can prevent His making a full disclosure of this if He shall choose to do so. It is in His power at any moment to overwhelm the soul with the recollection of all this guilt; it is in His power to cover us with confusion and shame at the revelation of the judgment-day. Our only hope - our only security - that He will not do this, is in His mercy; and that He may not do it, we should without delay seek His mercy, and pray that our sins may be so blotted out that they shall not be disclosed to us and to assembled worlds when we appear before Him.

Cleanse thou me from secret faults - The word here rendered secret means that which is hidden, covered, concealed. The reference is to those errors and faults which had been hidden from the eye of him who had committed them, as well as from the eye of the world. The sense is, that the law of God is so spiritual, and so pure, and so extended in its claims, that the author of the psalm felt that it must embrace many things which had been hidden even from his own view - errors and faults lying deep in the soul, and which had never been developed or expressed. From these, as well as from those sins which had been manifest to himself and to the world, he prayed that he might be cleansed. These are the things that pollute the soul; from these the soul must be cleansed, or it can never find permanent peace. A man who does not desire to be cleansed from all these "secret faults"cannot be a child of God; he who is a child of God will pray without ceasing that from these pollutions of the soul he may be made pure.

Barnes: Psa 19:13

Keep back thy servant also - Restrain thy servant; or, do not suffer him to commit those sins.

From presumptuous sins - The word used here is manifestly designed to stand in some respects in contrast with the secret faults mentioned in the previous verse. The word - זד zêd - means properly that which is boiling, swelling, inflated; then proud, arrogant; with the accessory notion of shameless wickedness or impiety. Gesenius, Lexicon. The word is rendered proud in Psa 86:14; Psa 119:21, Psa 119:51, Psa 119:69, Psa 119:78, Psa 119:85,Psa 119:122; Pro 21:24; Isa 13:11; Jer 43:2; Mal 3:15; Mal 4:1. It does not occur elsewhere. The prevailing thought is that of pride, and the reference is particularly to sins which proceed from self-confidence; from reliance on one’ s own strength. The word does not mean open sins, or flagrant sins, so much as those which spring from self-reliance or pride. The prayer is substantially that he might have a proper distrust of himself, and might not be left by an improper reliance on his own power to the commission of sin. This also is said in view of the extent and spirituality of the law of God - expressing the earnest desire of the author of the psalm that he might not be left to violate a law so pure and holy.

Let them not have dominion over me - Let them not reign over me; that is, let them not get the mastery or the ascendancy over me. Let me not become the slave of sin; so subject to it that it shall domineer over me. Sin often secures that kind of triumph or mastery over the mind, making a slave of him who yields to it. The pious man alone is a true freeman. He is emancipated from the dominion of sin, and walks in true liberty: see Joh 8:32, Joh 8:36; Gal 5:1.

Then shall I be upright - Hebrew: I shall be perfect. On the meaning of the word used here, see the note at Psa 19:7. It means here that he would be truly a servant of God; or, that he would have this evidence that he was a friend of God, that he was kept from the indulgence of secret faults, and from open transgressions - that is, his piety would have completeness of parts; or, it would be shown to be true and genuine. It cannot be demonstrated from the use of the word that he supposed that he would be absolutely perfect or free from all sin. See the note at Job 1:1.

And I shall be innocent - This does not mean that he would be absolutely innocent, or free from all sin; but it means here, as it is explained in the following phrase, that he would be innocent of the great transgression, or would be free from that.

From the great transgression - Margin, as in Hebrew, much. It does not, refer to any one specific offence, but it means that he would be free from the transgression which would exist if he were not cleansed from secret faults, and if he were not kept back from presumptuous sins. He would be saved from the great guilt which would ensue if he should give unchecked indulgence to secret faults, and if he should be allowed to commit the open sins which were the result of pride and over-weening self-confidence.

Barnes: Psa 19:14

Let the words of my mouth - The words that I speak; all the words that I speak.

And the meditation of my heart - The thoughts of my heart.

Be acceptable in thy sight - Be such as thou wilt approve; or, be such as will be pleasing to thee; such as will give thee delight or satisfaction; such as will be agreeable to thee. Compare Pro 14:35; Isa 56:7; Isa 60:7; Jer 6:20; Exo 28:38; Lev 22:20-21; Lev 19:5. This supposes:

(a) that God has such control over our thoughts and words, that he can cause us to order them aright;

(b) that it is proper to pray to him to exert such an influence on our minds that our words and thoughts may be right and pure;

© that it is one of the sincere desires and wishes of true piety that the thoughts and words may be acceptable or pleasing to God.

The great purpose of the truly pious is, not to please themselves, or to please their fellow-men, (compare Gal 1:10), but to please God. The great object is to secure acceptance with him; to have such thoughts, and to utter such words, that He can look upon them with approbation.

O Lord my strength - Margin, as in Hebrew, rock. Compare the note at Psa 18:2.

And my redeemer - On the word used here, see the note at Job 19:25; compare Isa 41:14; Isa 43:14; Isa 44:6, Isa 44:24; Isa 47:4; Isa 63:16. The two things which the psalmist here refers to in regard to God, as the appellations dear to his heart, are

(a) that God is his Rock, or strength; that is, that he was his defense and refuge; and

(b) that he had rescued or redeemed him from sin; or that he looked to him as alone able to redeem him from sin and death.

It is not necessary to inquire here how far the psalmist was acquainted with the plan of salvation as it would be ultimately disclosed through the great Redeemer of mankind; it is sufficient to know that he had an idea of redemption, and that he looked to God as his Redeemer, and believed that he could rescue him from sin. The psalm, therefore, which begins with a contemplation of God in his works, appropriately closes with a contemplation of God in redemption; or brings before us the great thought that it is not by the knowledge of God as we can gain it from his works of creation that we are to be saved, but that the most endearing character in which he can be manifested to us is in the work of redemption, and that wherever we begin in our contemplation of God, it becomes us to end in the contemplation of his character as our Redeemer.

Poole: Psa 19:5

As a bridegroom gloriously adorned with light as with a beautiful garment, and smiling upon the lower world with a pleasant countenance.

Coming out of his chamber in which he is poetically supposed to have rested all night, and thence to break forth as it were on a sudden, as both sacred and profane poets represent the matter.

As a strong man who being conscious and confident of his own strength, and promising to himself victory and the glory which attends it, sets upon his work with great pleasure.

Poole: Psa 19:6

His course is constant from east to west, and thence to the east again. There is no part of the earth which doth not one time or other feel the comfort and benefit of its light and heat.

Poole: Psa 19:7

The law of the Lord i.e. the doctrine delivered by God to his church, whether by Moses or by other prophets, and holy men of God after him; for the title of law is given not only to the ten commandments, or the moral law, as it is Rom 2:23,25,27 3:31 , but also to the whole word of God, as Psa 1:2 119:70 &c.; Jer 8:8 Mal 2:6 ; to the Psalms, as Joh 10:34 15:25 , compared with Psa 82:6 35:19 ; and to the writings of the prophets, 1Co 14:21 , compared with Isa 28:11 ; yea, even to the gospel itself, as Isa 2:3 42:4 5:4,7 Ro 3:27 Gal 2:21 . And in this general sense it must be here understood, because the effects here following do not flow from one, but from all the parts of it, precepts, and counsels, and threatenings, and promises, and God’ s gracious covenant made with man therein revealed. Having discoursed hitherto of the glory of God shining forth in and demonstrated by the visible heavens, and the heavenly bodies, he now proceeds to another demonstration of God’ s glory, which he compares with and prefers before the former; which he doth partly, to prevent that excessive admiration of the splendour and beauty of the sun and stars, by the contemplation whereof the heathens were brought to adore them, an error which the Israelites were not free from the danger of, Deu 4:19 ; partly, to make the Israelites sensible of their singular obligations to God, who, besides that common light and influence of the heavenly bodies, had given them a peculiar and a more necessary and beneficial light; and partly, to awaken and provoke the Gentiles (into whose hands these Psalms might come) to the study and love of God’ s law, by representing those excellent advantages which they no less than the Jews might obtain by it.

Perfect without fault or defect, fully and completely discovering both the nature and will of God, and the whole duty and business of man, whom and how he is to worship and serve, what he is to believe and practise, and whatsoever is necessary to his present and eternal happiness; wherein there seems to be a secret reflection upon the former and natural discovery of God by his works of creation, as that which is defective and insufficient for the great and glorious ends here following, which although it did declare so much of God’ s being and nature as left all men without excuse, Rom 1:20 , yet did not fully nor clearly manifest the mind and will of God, nor direct and bring men to eternal salvation. Converting , to wit, from the errors of mind and conversation, in which men without this light do generally wander and perish, unto God, from whom all men are naturally revolted. Or, comforting or reviving , as this word is used, Rth 4:15 Psa 23:3 Lam 1:11,16 . Heb. restoring or bringing back the soul , which was drooping and even going out of the body, through grievous troubles of the outward man, and terrors of the mind and conscience.

The testimony of the Lord i.e. his law, so called because it is a witness between God and man, what God requires of man, and what upon the performance of tllat condition he will do for man. Is sure , Heb. faithful or true , which is most excellent, and proper, and necessary in a witness

Poole: Psa 19:8

Statutes , another word signifying the same thing with law and testimonies, are right; both in themselves, as being free from crookedness or error; and in their effect, as guiding and directing men in the right and ready way to eternal happiness: which also reflects upon that knowledge of divine things, which men have by the light of nature and works of God, or by the doctrines of the philosophers or others, that wanted or neglected the light of God’ s word wherein there is a great deal of darkness, and uncertainty, and error, and danger. Rejoicing the heart ; partly by that clear and certain knowledge of divine things which it gives, for knowledge is pleasant to the soul , Pro 2:10 ; and partly by the discoveries of God’ s love and grace to sinful men, in offers and promises of mercy therein contained. The commandment of the Lord , i.e. all his commands. Is pure ; without the least mixture of error, or injustice, or deceit; which cannot be said of human laws. Enlightening the eyes , to wit, of the mind, with an evident and complete manifestation of God’ s will and man’ s duty; both which the works of nature and all the writings of men discover but darkly and imperfectly.

Poole: Psa 19:9

The fear of the Lord by which he understands not the grace of God’ s fear, as this phrase is commonly taken; nor the whole worship of God, as it is taken Psa 34:9,11 Mt 15:9 ; but the law and word of God, which is the only thing that is here commended, and which is meant by all the other parallel titles of his testimony , and statutes , and commandments , and judgments , and consequently by this of his fear , which is as it were hemmed in within them. And this may well be so called by a usual metonymy, because it is both the object, and the rule, and the cause of this grace of holy fear, as God himself is called fear for the like reason, Gen 31:53 , and in the Hebrew, Psa 76:1 . Clean , i.e. sincere, not adulterated with any mixture of vanity, or falsehood, or vice; not requiring nor allowing any uncleanness or wickedness, as the religion of the Gentiles did.

Enduring for ever constant and unchangeable, the same for substance in all the ages of the church and the world: which is most true, both of the moral law, and of the doctrine of God’ s grace and mercy to sinful and miserable man; which two are the principal parts of that law, of which he here speaks, as is evident from the whole context. For as for the difference between the Old and the New Testament, that lies only in circumstantial, and ceremonial, or ritual things, which are not here intended; and that alteration also was foretold in the Old Testament, and consequently the accomplishment of it did not destroy, but confirm, the certainty and constancy of God’ s word. This also is opposed to human laws, wherein there are and ought to be manifold changes, according to the difference of times, and people, and circumstances.

The judgments of the Lord i.e. God’ s laws, frequently called his judgments , because they are the declarations of his righteous will, and as it were his legal or judicial sentence by which he expects that men should govern themselves, and by which he will judge them at the last day.

Poole: Psa 19:10

Than much fine gold than gold of the best quality, and in the greatest quantity.

Sweeter also than honey which was most sweet in those Eastern countries.

The honeycomb than that honey which the bees have most diligently wrought in their combs, and which freely flows from them; which is sweeter than the rest.

Poole: Psa 19:11

Thy servant I thy servant, though a king and a prophet, and of some repute for wisdom and knowledge, yet I am daily taught by them.

Warned or, enlightened , as Dan 12:3 ; or clearly admonished, as this word signifies, Exo 18:20 2Ki 6:10 Ecc 4:13 Eze 3:17 , &c.; Eze 33:3,9 . It is a faithful and excellent monitor to show me my duty in all conditions and to preserve me from falling into sin, and danger, and mischief.

In keeping of them to those that make it their great design and care to conform their whole lives to them. For he speaks not of a legal and perfect keeping of them, which no man attaineth to in this life, Ecc 7:20 Gal 3:10-12 1Jo 1:8 ; but of doing it in an evangelical sense, with the allowances which God through Christ makes for human infirmities. There is great reward in this life , and especially in the next.

Poole: Psa 19:12

Who can understand? this may be here added, either,

1. As a further proof of the excellency and necessity of God’ s law, because men’ s errors are so many and hard to be discovered and prevented, that they indispensably need such a friend and counsellot as the law is, to give them the true knowledge of themselves and of their sins. Or,

2. As a just and sorrowful censure of himself, upon the consideration of the exact purity of God’ s law, and the comparing of his life with it. Thy law, O Lord, is holy, and just, and good. But I am a poor sinful wretch, falling infinitely short of it, and condemned by it. Or,

3. As a signification of the insufficiency of God’ s law, strictly so called, for the healing and saving of men’ s souls, and of the necessity of further supplies of the gospel and grace of God; whereby the eyes of their minds may be enlightened to see that light which shines in God’ s law, and their hearts may be renewed to yield universal obedience to it, for which therefore he prays in the following words. And withal, he implies that he did not expect that reward which he last mentioned as a just recompence to his obedience, which he confesseth to need a pardon more than to deserve a reward, but only as an effect of God’ s grace and goodness.

His errors either,

1. His sins of ignorance, of which this word is used, Lev 4:2,22,27 Ec 5:6 . Or rather,

2. His sins in general, (which afterwards he divides into secret and presumptuous sins ,) or all deviations from God’ s law, which are thus called, 1Sa 26:21 Psa 119:67,118 Heb 9:7 Jam 5:20 . The sense is, I cannot comprehend the numbers, or the several kinds, or all the heinous aggravations of my sins.

Cleanse thou me both by justification, or the pardon of my sins, through the blood of thy Son, which is to be shed for me; and by sanctification through thy Holy Spirit, co-working in and with thy word, to the further renovation of my heart and life for these are the two ways of cleansing sinners most frequently mentioned both in the Old and New Testament: though the first may seem to be principally, if not only, intended, because he speaks of his past sins, which could be cleansed no other way but by remission.

From secret faults i.e. from the guilt of such sins as were secret, either,

1. From others; such as none knows but God and my own conscience: or,

2. From myself; such as I never observed, or did not discern the evil of. Pardon my unknown sins, of which I never repented particularly, as I should have done.

Poole: Psa 19:13

Keep back, or restrain, or withdraw which word is emphatical, and signifies man’ s natural and great proneness even to the worst of sins, and the necessity of God’ s grace, as a bridle, to keep men from rushing upon them. Having begged pardon for his former errors, he now begs grace to keep him from relapses for the time to come.

From presumptuous sins from known and evident sins, such as are committed against knowledge and deliberation with design, and resolution, and eagerness, with resistance against the checks of conscience, and the motions of God’ s Spirit, and with contempt both of God’ s commands and judgments, and so with pride and insolency, which this word signifies. See Exo 21:14 . And such a sin was that of David’ s in the matter of Uriah, to which he seems to have an eye, and prayeth to be kept from such miscarriages.

Let them not have dominion over me if I be at any time tempted to any such sins, Lord, let them not prevail over me; and if I do fall into them, let me speedily rise again, and not willingly give up myself to the customary practice of them.

Then shall I be upright that will be an evidence of my sincerity, and I shall have this comfort, that although I am not absolutely perfect, but encompassed with many infirmities, yet I am an upright person, and such as thou wilt accept.

I shall be innocent thou wilt hold me for innocent. Or, I shall be cleansed , or kept pure , as this word primarily signifies.

From the great transgression i.e. from the guilt of such presumptuous sins, which are indeed very great transgressions, and such as, if accompanied with obstinacy and impenitency, thou wilt not pardon. But as for other sins of ignorance or infirmity, thou wilt graciously remit them for thy covenant’ s sake, made with me in and through thy Christ. Otherwise, from much transgression , or from innumerable sins, which usually follow the commission of one presumptuous sin, as David found by his own sad experience.

Poole: Psa 19:14

Having prayed that God would keep him from sinful actions, he now prays that God would govern and sanctify his words and thoughts, wherein he had many ways offended, as he here implies, and oft in this book confesseth and bewaileth. And this he the rather doth, because this caution was very necessary to preserve him from presumptuous sins, which have their first rise in the thoughts, and thence proceed to words and expressions, before they break forth into actions.

Be acceptable in thy sight i.e. be really good and holy, and so well-pleasing to thee.

My strength: O thou who hast hitherto strengthened me, both against my temporal and spiritual enemies, and whose gracious powerful assistance is absolutely necessary to keep me from my own corrupt inclinations, and from all temptations to sinful thoughts, and words, and actions.

My redeemer: this expression seems to be added emphatically, and with special respect to Christ, who was certainly much in David’ s eyes, to whom alone this word Goel can here properly belong, as may appear See Poole "Job 19:25" , to which I refer the reader, and by whose blood and Spirit alone David could and did expect the blessings and graces for which he here prayeth.

PBC: Psa 19:14

See TOD: Ps 19:14 @ " EXPLANATORY NOTES AND QUAINT SAYINGS"

Haydock: Psa 19:5

Counsels. We must suppose that those of a pious prince are right. (Calmet) ---

This condition is always understood. (Haydock)

Haydock: Psa 19:6

Salvation. Jesus Christ, who gives us the victory over all our spiritual enemies, (Calmet) or in thy prosperity; (Worthington) which we shall attribute to God. The first words may also be addressed to Him. We shall rejoice if thou grant us the victory, and we will return thanks. Hebrew, "we shall praise, or be praised, for thy salvation; and in thy name we shall lift up the standard." (Calmet) ---

But there is no proof that nodgol, (Haydock) which occurs no where else, has this signification. It is probable that the Septuagint read nogdol; and Houbigant adopts their version. St. Jerome has, "we shall dance." All the versions denote joy. (Berthier)

Haydock: Psa 19:7

Hath saved. The prophets speak of future events as past. (Berthier) ---

The people were convinced of God's protection, (Calmet) and anticipated what they would say at their triumphant return. ---

Anointed (Christus) the king, (Calmet) priest, (Worthington) or our Saviour, at his resurrection, (St. Athanasius) after he had subdued his enemies. (Worthington) ---

Powers. That is, in strength. His right hand is strong and mighty to save them that trust in him. (Challoner) ---

The plural is often used to denote something most excellent, (Haydock) great strength, or heavenly forces. (Worthington)

Haydock: Psa 19:8

Call upon. Septuagint Roman, Syriac, &c., read, "we shall be exalted," Greek: megalunthesometha, (Calmet) as [in] ver. 6. Some call upon or trust in chariots, &c. (Haydock) ---

Hebrew, "remember," which often implies to confide, (Calmet) and such we call upon as we hope will be able and willing (Haydock) to protect us. (Berthier) ---

Let our enemies assemble all their forces and auxiliaries, we shall not fear as long as God is for us. (Calmet) ---

The Jewish kings were forbidden to multiply horses, that they might not be tempted to confide in them. (Haydock)

Haydock: Psa 19:9

Bound. Their chariot wheels are entangled, Exodus xiv. 25. (Calmet) ---

Those who trust in the power of man, fall into captivity. (Worthington) ---

Their feet are ensnared. (Berthier) ---

The king. Hebrew, "Let the king hear us when we call." Protestants, (Haydock) "our king shall hear," &c. Syriac, "Word of the Lord, redeem us; Potent king, hear," &c. But the Septuagint is preferable, and the best critics often deviate from the Jews; (Muis; Calmet) though here the sense is very good, and adopted by St. Jerome. God is styled king in Hebrew. (Haydock) ---

This title is commonly given to the Messias. (Berthier) ---

The Chaldean seems to have had the second person of the blessed Trinity in view, as many of the Jews were acquainted with this mystery, particularly after the propagation of the gospel, when the paraphrase on the psalms was probably composed. (Haydock) ---

When the head is safe, the body is also preserved. (Worthington) ---

We must pray for our superiors, that we also may lead a quiet life, 1 Timothy ii. 2. Their welfare is for the public good. (Haydock)

Gill: Psa 19:5

Which is as a bridegroom coming out of his chamber,.... His nuptial chamber, on which Elias writes ^y,

"we call the garment (or canopy) spread over the head of the bridegroom and bride, supported by four pillars, in the time of their espousals, חפה.''

who looks lovely and beautiful in his nuptial robes, cheerful and pleasant in his countenance, creating pleasure and delight in all his friends that see him and hear his voice: and this simile is expressive of the brightness and glory of the sun when it rises; and of the joy and pleasure which it produces in the minds of men when they behold it: all which sets forth the loveliness and beauty of Christ, as he is held forth in the ministration of the Gospel, and the joy unspeakable and full of glory which his presence yields, after a short departure from his people; see Isa 61:10;

and rejoiceth as a strong man to run a race; in which he shows his readiness, velocity, and strength; and this denotes the swiftness of the sun in running its course, and its indefatigableness in its constant motion; though it has been employed therein for so many thousands of years, yet every morning rises with the same cheerfulness, pursues its course, and is never weary: all which may point at the readiness of Gospel ministers, their swiftness to run to and fro, and their strength to fulfil the course of their ministry, in which Christ, the sun of righteousness, is held forth in so glorious a manner.

Gill: Psa 19:6

His going forth is from the end of the heaven,.... From the east, where it rises:

and his circuit to the ends of it; to the west, where it sets; which is expressive of the large compass the Gospel administration took in the times of the apostles; whereby the grace of God appeared to all men, shone out in a very illustrious manner, and Christ became, what the sun is to the earth, the light of the world;

and there is nothing hid from the heat thereof; though things may be hid from the light of it, yet not from its heat, so forcible and penetrating it is Christ, in the administration of the Gospel to all to whom it comes with power, not only enlightens their minds, but quickens their souls, warms their hearts, causes them to burn within them, arises with healing in his wings upon them, and makes his Gospel the savour of life unto life unto them. The psalmist goes on to say more and excellent things of the Gospel, its nature and usefulness.

Gill: Psa 19:7

The law of the Lord is perfect,.... By which is meant, not the law of Moses, or the ten commandments, but the "doctrine" of the Lord; as the word תורה, "torah", signifies, even the whole word of God, as in Isa 8:20. All the Scriptures of truth, which are profitable for doctrine; for setting doctrine in a clear light, and for the vindication and establishment of it, and are the rule of doctrine both to preachers and hearers; and which are "perfect", contain the whole mind and will of God, both with respect to faith and practice; whereby the man of God is made perfect, and thoroughly furnished to all good works, 2Ti 3:16; and especially the Gospel part of the word of God may be designed, which both in the Old and New Testament is called "a law" or "doctrine", being eminently so; the doctrine of the Messiah, and of justification by faith in his righteousness, Isa 2:3, Rom 3:27. The Gospel is a perfect plan and scheme of spiritual and saving truths: it gives an account of perfect things; as of the perfect righteousness of Christ, and complete justification by it; of the full as well as free pardon of sins by the blood of Christ; and of redemption and salvation from all sin and evils by him: and it also shows where true perfection is; namely, in Christ, in whom the saints are complete, be being made to them wisdom, righteousness, sanctification, and redemption; see Jam 1:25. This character, therefore, suits better with the Gospel than with the moral law; though that, as it is to be gathered out of the whole word of God, contains the good and perfect will of God, with respect to what is to be done or avoided; nor is anything to be added to it; nor did our Lord come to add unto it, or to make it more perfect, but to fulfil it, which men could not do; nor could the law make any man or anything perfect, either perfectly sanctify, or justify, or save; whereas the bringing in of the better hope in the Gospel does, Heb 9:7. The effect, under a divine influence and blessing ascribed to it, is,

converting the soul; which is a further proof that the law of Moses is not intended: for though by it is the knowledge of sin, or conviction of sin, which often falls short of conversion; yet the Spirit of God, as a spirit of regeneration, conversion, and sanctification, is not received through the doctrine or preaching of the law, but through the ministration of the Gospel; which is designed to turn men from darkness to light, and from the powers of Satan to God; and which use it has when it is attended with the demonstration of the Spirit and of power; see Rom 3:20, though the words may be rendered "relieving", that is, refreshing and comforting the "soul" ^z as in Lam 1:11; Through want of bodily food, which is the case in the passage retorted to, the spirits faint and sink, the soul is almost gone, when, by the ministration of proper food, it is as it were brought back again, as the word ^a here used signifies, and the animal spirits are cheered and revived: and of like use is the Gospel; it is the food of the soul, by which it is refreshed and exhilarated, when ready to sink and faint away; hereby it is restored and revived, comforted and nourished;

the testimony of the Lord is sure; this is another name for the word of God, or the Holy Scriptures; so called because they testify of Christ, of his person, office, and grace; of what he is, was to do, and suffer, and perform for his people, and of his glory that should follow thereon, Joh 5:39; and particularly the doctrine of the Gospel is the testimony of our Lord Jesus Christ, both which he himself testified, and which is a testimony concerning him, 2Ti 1:8. And this is "sure", or "to be believed" ^b; the whole of Scripture is true, coming from the God of truth; having for its principal subject Christ, who is truth itself, and being dictated by the Spirit of truth; and particularly the Gospel part of it, and all the truths therein contained, especially the doctrine of salvation by Christ, which is a faithful saying, and worthy of all acceptation: the Gospel is a testimony of record which God himself has bore concerning his Son, and eternal life by him, and therefore sure and to be depended upon; for if the witness of men is received, the witness of God is greater, 1Jo 5:9. The effect ascribed to the word of God, Or to the Gospel under this character, is,

making wise the simple. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it "babes" or "children"; and so Apollinarius; and the word פתי, here used in the Arabic language, is said to ^c signify such; and here it intends babes and children not in years, but in understanding, to whom God is pleased to reveal the truths of his Gospel, when he hides them from the wise and prudent: these simple ones are such who are sensible of their simplicity and folly, and of their want of understanding; who, with Agur, think themselves more foolish than any man, and have not the understanding of a man; and these, by the word of God, are made wise to know themselves, their folly, sinfulness, imperfections, and impotence; and are made wise unto salvation, to know the right way of salvation by Christ; see 2Ti 3:15; where the same phrase is used as here, and seems to be borrowed from hence, and is used of the Scriptures; which also make men wise in the knowledge of Gospel doctrines, the wisdom of God in a mystery, which to know is the greatest wisdom and understanding, and much more so than to be acquainted with the law only, Deu 4:6.

Gill: Psa 19:8

The statutes of the Lord are right,.... The word of God may be called "statutes", or "visitations" ^d because that God will visit, in a way of resentment, such persons as despise its authority, do not act according to it, or add unto it, or detract from it; or the word may be rendered "commissions" ^e, things committed to trust, as the Scriptures were to the Jews, Rom 3:1; and as the Gospel is committed to the trust of the ministers of it, who faithfully dispense it, 2Co 5:19. Now these may be said to be right, as the word of the Lord is, Psa 33:4; since they set men right in their principles, and direct them to right practices; they are the means of making them upright in heart, and in conversation: the doctrines of the word of God have nothing crooked, froward, and perverse in them; are without sophism, and the hidden things of dishonesty; they are all in righteousness, and plain and easy in everything respecting salvation, to those who have a spiritual knowledge and understanding of them, Pro 8:8; they lead into right and straight paths of truth and holiness, in which wayfaring men, though fools, shall not err; and particularly the Gospel directs to the right way of salvation and eternal life by Jesus Christ; the effect of which is

rejoicing the heart. This cannot be understood of the law, which is a voice of terror, pronounces guilty, curses and condemns, is the killing letter, and works wrath; but of the Gospel part of the word, which is a joyful sound; publishes good tidings of good things; and, when applied by the Spirit of God, is found to have this effect, see Jer 15:16;

the commandment of the Lord is pure; not only the Scriptures in general may bear this name, because they deliver out the commands of God to men, as those of a moral and ceremonial kind to the Jews under the former dispensation; so the ordinances of Christ, which are his commands under the Gospel dispensation; yea, the Gospel itself may be so called, though, strictly speaking, it has no command in it; because, according to the commandment of the everlasting God, it is made known to all nations for the obedience of faith, Rom 16:25; besides, the commandment is no other than the word or doctrine, see 1Jo 2:7; and as every commandment of the Lord, of what kind soever it is, is pure and holy, so is every word of God, Pro 30:5; being without any mixture of men's inventions, or the dross of corrupt doctrine, sincere, unadulterated, clear of all chaff and impurity, consistent, uniform, and all of a piece, and which tends to promote purity of heart, life, and conversation;

enlightening the eyes: that is, of the understanding, so as for a man to see his lost state and condition by nature; to see the glory, fulness, and grace of Christ; to behold wondrous things in the doctrine of the Gospel, and to observe the way of duty in which he should walk: this is the eyesalve in Rev 3:18; and so the Jewish doctors ^f explaining this text call the law, using the same word as there.

Gill: Psa 19:9

The fear of the Lord is clean,.... Still the word of God is intended, which teaches men to fear the Lord; gives a full account of the worship of God, which is often meant by the fear of God; it instructs in the matter and manner of worship; and nothing more powerfully engages to serve the Lord with reverence and godly fear than the Gospel does: and this is "clean"; and the doctrines of it direct to the blood of Christ, which cleanses from all sin, and to the righteousness of Christ, the fine linen, clean and white; the promises of it put the saints on cleansing themselves from all filthiness of flesh and spirit; and the whole of it is the word of truth, by which God and Christ sanctify the church and the members of it, Joh 15:2. And this word is

enduring for ever; the law is done away; the ceremonial law entirely, and the moral law, as a covenant of works, and as to the ministration of it by Moses; but the Gospel continues; it is an everlasting one; it endures for ever, notwithstanding all the opposition made to it by open persecution, or false teachers;

the judgments of the Lord are true, and righteous altogether; "the judgments of the Lord" are the same with "the word of God", as appears from Psa 119:25; and these seem to design that part of the word, which contains rules of God's judging and governing his people; or the laws, orders, and ordinances of Christ in his house, which his people should observe, and yield a cheerful obedience to, he being their King, Judge, and Lawgiver: and these are "true", or "truth" ^g itself; being wisely made, according to the truth of things, and agreeable to the holiness and righteousness of God, and so righteous; not at all grievous, but easy, pleasant, and delightful, one and all of them.

Gill: Psa 19:10

More to be desired are they than gold,.... This refers to all the truths in the word of God; to all the doctrines of the Gospel; which, by good men, are more desirable, and by them more prized and valued, than all worldly riches and treasure;

yea, than much fine gold: more than gold, and the best of gold, and a great deal of it, than thousands of gold and silver; see Psa 119:72, Pro 8:10;

sweeter also than honey, and the honeycomb; or "the dropping of the honeycombs" ^h, which is the purest and sweetest of the honey; and what honey is to the natural taste of men, that is the Gospel, and the truths of it, to the spiritual taste of believers, Psa 119:103; and when the presence of Christ is enjoyed, his love is shed abroad, and the blessings of his grace are partook of, the ordinances of the Gospel are very delightful, Son 2:3; eloquence, and eloquent orators, are sometimes described by mellifluous words; or by their expressions being like honey, and sweeter than that ⁱ.

Gill: Psa 19:11

Moreover, by them is thy servant warned,.... By whom the psalmist means himself, who was the servant of the Lord, not only in common with other saints, but as he was a king and prophet, and as such he received advantage from the word of God; all his instructions as a prophet, and all his rules of government as a king; and the whole of that wisdom, prudence, and knowledge, with which the conducted in both offices, were from the Lord by his word: and it may be applied to any servant of the Lord, and especially in an ecclesiastical office, as an apostle of Christ, and minister of the word; who serve God in the Gospel of his Son, and, by means of the Scriptures, are furnished for every good work; and also to believers in Christ in common; who, of whatsoever rank and quality, in whatsoever state and condition of life, whether high or low, rich or poor, bond or free, are Christ's servants; and whatsoever is written is for their instruction, and by the word of God they are "warned"; the Scriptures are a way mark to them, to direct them in a right way, and to caution them against turning to the right or left; either to immoral practices, or the errors and heresies of wicked men: it is a lamp to their feet, and a light to their path, and teaches them to walk circumspectly, and warns them of rocks, gins, and snares in the way; or, as the words may be rendered, "by them is thy servant made clear", or "bright" ^k; so the word is used in Dan 12:3; that is, in his understanding: the psalmist confirms, by his own experience, what he had said before of the word, Psa 19:8; that it enlightened the eyes: the light of the glorious Gospel of Christ shining into the heart gives the light of the glory of God in the person of Christ; it illuminates and irradiates the mind, and gives clear ideas of the glory and perfections of God, of his counsels and covenant, of his works of nature and of grace; and makes a bright discovery of the person, offices, and grace of Christ; and of the blessed Spirit, and his operations; and of the blessings of grace, and of eternal glory and happiness;

and in keeping of them there is great reward; which is to be understood, not of keeping the law of Moses, and the precepts of that, which, if a man did keep perfectly and constantly, he should live in them; but of observing the word of God, and by diligent searching into it, reading and learning it, and meditating on it, to get and obtain knowledge of divine things; which carries its own reward with it, and is better than thousands of gold and silver; and of laying up the word of God, and the truths of the Gospel, and keeping them in mind and memory, which is very profitable and serviceable, to promote spiritual peace and comfort, and to preserve from sin, doctrinal and practical; and also of yielding a cheerful obedience to the Gospel, by cordially embracing and professing the doctrines, and submitting to the ordinances of it; from all which arise great profit, and much reward: such come at the knowledge of Jesus Christ, which is preferable to everything else, and is more precious than rubies; and all desirable things; such enjoy the presence of Christ, have much peace and comfort in their souls; they are made wise unto salvation, and are fitted for every good word and work.

Gill: Psa 19:12

Who can understand his errors?.... Sin is an error, a wandering out of the way of God, swerving from the rule of his word; and many mistakes are made by the people of God themselves; even so many that they cannot number them; they are more than the hairs of their head; they cannot understand, find out and express, neither their number, nor their evil nature, nor the many aggravating circumstances which attend them: this the psalmist said, upon a view of the large extent, glory, and excellency of the word of God; and upon comparing himself with it, in which, as in a glass, he saw how far short he came of it, and what a disagreement and want of conformity there was in him unto it; see Psa 119:97; and he suggests, that though the word he had been describing was perfect, pure, and clean, he was not; nor could he expect any reward of debt, but merely of grace, for his observance of it; and that it was best, under a sense of sin, to have recourse, not to works of righteousness done by men; but to the grace and mercy of God in Christ, as follows:

cleanse thou me from secret faults; by which are meant not such sins as are done in secret, and are unknown to men; such as David's sin with Bathsheba, 2Sa 12:12; nor the inward motions of sin in the heart, to which none are privy but God, and a man's own soul; not but that each of these may be properly enough included in such a petition; but sins, which are unknown to a man himself are meant: there are some actions, which, though known when committed, are not known to be sinful ones; and there are some sins which are committed unadvisedly, and through carelessness, and pass unobserved; not only many vain and sinful thoughts pass to and fro uncontrolled, without being taken notice of; but many foolish and idle words are spoken, and many evil actions, through infirmity and inadvertency, are done, which, when a good man, at the close of a day, comes to reflect upon the things that have passed in it, are quite hidden from him, are unknown to him, being unobserved by him; wherefore such a petition is highly proper to be inserted in his address at the throne of grace: and which also supposes the person sensible of the defiling nature of sin, and of his own impotency to cleanse himself from it; and that God only can do it, who does it by the application of the blood of his Son, which cleanses from all sin; for this respects not regenerating and sanctifying grace, but pardoning grace; a manifestation of it, a view of acquittance from sin by Christ, and of freedom from obligation to punishment for it.

Gill: Psa 19:13

Keep back thy servant also from presumptuous sins,.... Some understand these words of persons: the Septuagint, and the versions that follow that, render it "from strangers": such who are strangers to God and godliness; that is, keep from all conversation with them in things sinful, or from others' sins; from having a fellowship with them, being a partaker of them, lest their plagues and punishments should be shared in: others, as the Targum, "from proud men", who are haughty, insolent, and conceited of themselves; lest he should be so corrupted and drawn aside by them: but rather the words are to be understood of sins wilfully, contumaciously, and presumptuously committed; and the petition supposes, that these may be committed by good men, if left to themselves; and that there is a proneness in them to them; and that they would rush into them, were they not kept back and restrained by the powerful and efficacious grace of God: and it also supposes that the saints cannot keep themselves; that God only can keep them from evil; and therefore they pray to him that he would, who does keep them by his power, at least from a final and total falling away

let them not have dominion over me: neither presumptuous sins, nor any other, Psa 119:133; as they shall not, Rom 6:14; as sin has over wicked men; and they yield a ready obedience to the laws and lusts of it; it reigns over them as a king and tyrant, even unto death: it is something very powerful in good men; it prevails over them, and carries them captive; wherefore they pray it may not have a continued dominion, as it shall not; because they are in another kingdom, and under grace as a governing principle, which reigns through righteousness unto eternal life;

then shall I be upright; in heart, and walk uprightly in conversation; being cleansed from secret faults, and kept from notorious crimes, and gross enormities; and shall exercise a conscience void of offence, both to God and man; and be "perfect", as the word is sometimes rendered, at least comparatively; and absolutely so, as washed in Christ's blood, and justified by his righteousness;

and I shall be innocent from the great transgression; which some understand of pride, others of apostasy; perhaps the sin against the Holy Ghost may be intended; though the words may be rendered, "from much transgression" ^k; and the sense is, that he should be cleared and acquitted of a multitude of transgressions he had been guilty of; or be preserved from much sin, which otherwise he should have fallen into.

Gill: Psa 19:14

Let the words of my mouth,.... Meaning either his speech in common conversation, which should not be filthy and foolish, rotten and corrupt; but such as ministers grace to the hearer: or else his address to God, both in prayer and thanksgiving;

and the meditation of my heart; his inward thoughts continually revolving in his mind; or his meditation on the word of God and divine things; or mental prayer, which is not expressed, only conceived in the mind;

be acceptable in thy sight; as words and thoughts are, when they are according to the word of God; and as the sacrifices of prayer, whether vocal or mental, and of praise, are through Jesus Christ our Lord. The psalmist, in order to strengthen his faith in God, that he should be heard and answered in the petitions he put up, makes use of the following epithets:

O Lord, my strength, or "rock" ^l,

and my Redeemer; who had been the strength of his life and of his salvation, the rock on which he was built and established, and the Redeemer who had redeemed his life from destruction, and out of the hands of all his enemies, and from all his iniquities.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 19:5

¹ tn The participle expresses the repeated or regular nature of the action.

² tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).

sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.

³ tn The imperfect verbal form draws attention to the regularity of the action.

⁴ tn Heb “[on] a path.”

sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.

NET Notes: Psa 19:6

¹ tn Heb “from the end of the heavens [is] its going forth.”

² tn Heb “and its circuit [is] to their ends.”

³ tn Heb “is hidden from.”

NET Notes: Psa 19:7

¹ tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.

² tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (’edut) refers here to the demands of God’s covenant law.

³ tn God’s covenant contains a clear, reliable witness to his moral character and demands.

⁴ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.

NET Notes: Psa 19:8

¹ tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.

² tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.

³ tn Heb “command.” The singular here refers to the law as a whole.

⁴ tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.

⁵ tn Heb [they] enlighten [the] eyes.

NET Notes: Psa 19:9

¹ tn Heb “the fear of the Lord is clean.” The phrase “fear of the Lord” probably refers here to the law, which teaches one how to demonstrate proper reverence for the Lord. See Ps 111:10 for another possible use of the phrase in this sense.

² tn Heb “[it] stands permanently.”

³ sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.

NET Notes: Psa 19:10

¹ tn Heb “more desirable.”

² tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).

NET Notes: Psa 19:11

¹ tn Heb “moreover your servant is warned by them.”

² tn Heb “in the keeping of them [there is] a great reward.”

NET Notes: Psa 19:12

¹ tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.

² tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.

NET Notes: Psa 19:13

¹ tn Or “presumptuous.”

² tn Heb “let them not rule over me.”

³ tn Heb “great.”

NET Notes: Psa 19:14

¹ tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”

² tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”

³ tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.

Geneva Bible: Psa 19:5

Which [is] as a bridegroom coming out of his ^{( e )} chamber, [and] rejoiceth as a strong man to run a race.

^{( e )} Or vail. The custom was that the bride and bridegroom would stand under a vail together, and after come forward with great solemnity and rejoicing of the assembly.

Geneva Bible: Psa 19:7

The ^{( f )} law of the LORD [is] perfect, converting the soul: the testimony of the LORD [is] sure, making wise the simple.

^{( f )} Though the creatures cannot serve, yet this should be sufficient to lead us to him.

Geneva Bible: Psa 19:9

The fear of the LORD [is] clean, enduring for ever: the judgments of the LORD [are] ^{( g )} true [and] righteous ^{( h )} altogether.

^{( g )} So that all man's inventions and intentions are lies.

^{( h )} Everyone without exception.

Geneva Bible: Psa 19:10

More to be ^{( i )} desired [are they] than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.

^{( i )} Unless God's word is esteemed above all worldly things, it is contemned.

Geneva Bible: Psa 19:11

Moreover by them is thy servant warned: [and] in keeping of them [there is] great ^{( k )} reward.

^{( k )} For God accepts our endeavour though it is far from perfect.

Geneva Bible: Psa 19:12

Who can understand [his] ^{( l )} errors? cleanse thou me from secret [faults].

^{( l )} Then there is no reward of duty, but of grace: for where sin is, there death is the reward.

Geneva Bible: Psa 19:13

Keep back thy servant also from ^{( m )} presumptuous [sins]; let them not have dominion over me: ^{( n )} then shall I be upright, and I shall be innocent from the great transgression.

^{( m )} Which are done purposely and from malice.

^{( n )} If you suppress my wicked affections by your Holy Spirit.

Geneva Bible: Psa 19:14

Let the words of my mouth, and the ^{( o )} meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.

^{( o )} That I may obey you in thought, word and deed.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 19:1-14

1 The creatures shew God's glory.

7 The excellency of the divine law.

12 David prays for grace.

Maclaren: Psa 19:11

Secret Faults

Who can understand his errors? cleanse Thou me from secret faults.' Psalm 19:12.

THE contemplation of the perfect law, enlightening the eyes,' sends the Psalmist to his knees. He is appalled by. his own shortcomings, and feels that, beside all those of which he is aware, there is a region, as yet unilluminated by that law, where evil things nestle and breed.

The Jewish ritual drew a broad distinction between inadvertent--whether involuntary or ignorant--and deliberate sins; providing atonement for the former, not for the latter. The word in my text rendered errors' is closely connected with that which in the Levitical system designates the former class of transgressions; and the connection between the two clauses of the text, as well as that with the subsequent verse, distinctly shows that the secret faults' of the one clause are substantially synonymous with the errors' of the other.

They are, then, not sins hidden from men, whether because they have been done quietly in a corner, and remain undetected, or because they have only been in thought, never passing into act. Both of these pages are dark in every man's memory. Who is there that could reveal himself to men? who is there that could bear the sight of a naked soul? But the Psalmist is thinking of a still more solemn fact, that, beyond the range of conscience and consciousness, there are evils in us all It may do us good to ponder his discovery that he had undiscovered sins, and to take for ours his prayer, Cleanse Thou me from secret faults.'

I. So I Ask You To Look With Me, Briefly, First, At The Solemn Fact Here, That There Are In Every Man Sins Of Which The Doer Is Unaware.

It is with our characters as with our faces. Few of us are familiar with our own appearance, and most of us, if we have looked at our portraits, have felt a little shock of surprise, and been ready to say to ourselves, Well! I did not know that I looked like that!' And the bulk even of good men are almost as much strangers to their inward physiognomy as to their outward. They see themselves in their looking-glasses every morning, although they go away and forget what manner of men' they were. But they do not see their true selves in the same fashion in any other mirror It is the very characteristic of all evil that it has a strange power of deceiving a man as to its real character; like the cuttle-fish, that squirts out a cloud of ink and so escapes in the darkness and the dirt. The more a man goes wrong the less he knows it. Conscience is loudest when it is least needed, and most silent when most required.

Then, besides that, there is a great part of every one's life which is mechanical, instinctive, and all but involuntary. Habits and emotions and passing impulses very seldom come into men's consciousness, and an enormously large proportion of everybody's life is done with the minimum of attention, and is as little remembered as it is observed.

Then, besides that, conscience wants educating. You see that on a large scale, for instance, in the history of the slow progress which Christian principle has made in leavening the world's thinkings. It took eighteen centuries to teach the Church that slavery was unchristian. The Church has not yet learned that war is unchristian, and it is only beginning to surmise that possibly Christian principle may have something to say in social questions, and in the determination, for example, of the relations of capital and labour, and of wealth and poverty. The very same slowness of apprehension and gradual growth in the education of conscience, and in the perception of the application of Christian principles to duty, applies to the individual as to the Church.

Then, besides that, we are all biassed in our own favour, and what, when another man says it, is' flat blasphemy,' we think, when we say it, is only a choleric word.' We have fine names for our own vices, and ugly ones for the very same vices in other people. David will flare up into generous and sincere indignation about the man that stole the poor man's ewe lamb, but he has not the ghost of a notion that he has been doing the very same thing himself. And so we bribe our consciences as well as neglect them, and they need to be educated.

Thus, down below every life there lies a great dim region of habits and impulses and fleeting emotions, into which it is the rarest thing for a man to go with a candle in his hand to see what it is like.

But I can imagine a man saying, Well, if I do not know that I am doing wrong, how can it be a sin?' In answer to that, I would say that, thank God! ignorance diminishes criminality, but ignorance does not alter the nature of the deed. Take a simple illustration. Here is a man who, all unconsciously to himself, is allowing worldly prosperity to sap his Christian character. He does not know that the great current of his life has been turned aside, as it were, by that sluice, and is taken to drive the wheels of his mill, and that there is only a miserable little trickle coming down the river bed. Is he any less guilty because he does not know? Is he not the more so, because he might and would have known if he had thought and felt right? Or, here is another man who has the habit of letting his temper get the better of him. He calls it stern adherence to principle,' or righteous indignation'; and he thinks himself very badly used when other people drive him' so often into a temper. Other people know, and he might know, if he would be honest with himself, that, for all his fine names, it is nothing else than passion. Is he any the less guilty because of his ignorance? It is plain enough that, whilst ignorance, if it is absolute and inevitable, does diminish criminality to the vanishing point, the ignorance of our own faults which most of us display is neither absolute nor inevitable; and therefore, though it may, thank God! diminish, it does not destroy our guilt. She wipeth her mouth and saith, I have done no harm': was she, therefore, chaste and pure? In all our hearts there are many vermin lurking beneath the stones, and they are none the less poisonous because they live and multiply in the dark. I know nothing against myself, yet am I not hereby justified. But he that judgeth me is the Lord.'

II. Now, Secondly, Let Me Ask You To Look At The Special Perilousness Of These Hidden Faults.

As with a blight upon a rose-tree, the little green creatures lurk on the underside of the leaves, and in all the folds of the buds, and because unseen, they increase with alarming rapidity. The very fact that we have faults in our characters, which everybody sees but ourselves, makes it certain that they will grow unchecked, and so will prove terribly perilous. The small things of life are the great things of life. For a man's character is made up of them, and of their results, striking inwards upon himself. A wine-glass-full of water with one drop of mud in it may not be much obscured, but if you come to multiply it into a lakeful, you will have muddy waves that reflect no heavens, and show no gleaming stars.

These secret faults are like a fungus that has grown in a wine-cask, whose presence nobody suspected. It sucks up all the generous liquor to feed its own filthiness, and when the staves are broken, there is no wine left, nothing but the foul growth. Many a Christian man and woman has the whole Christian life arrested, and all but annihilated, by the unsuspected influence of a secret sin. I do not believe it would be exaggeration to say that, for one man who has made shipwreck of his faith and lost his peace by reason of some gross transgression, there are twenty who have fallen into the same condition by reason of the multitude of small ones. He that despiseth little things shall fall by little and little'; and whilst the deeds which the Ten Commandments rebuke are damning to a Christian character, still more perilous, because unseen, and permitted to grow without check or restraint, are these unconscious sins. Happy is he that condemneth not himself in that thing which he alloweth.'

III. Notice The Discipline, Or Practical Issues, To Which Such Considerations Should Lead.

To begin with, they ought to take down our self-complacency, if we have any, and to make us feel that, after all, our characters are very poor things. If men praise us, let us try to remember what it will be good for us to remember, too, when we are tempted to praise ourselves--the underworld of darkness which each of us carries about within us.

Further, let me press upon you two practical points. This whole set of contemplations should make us practise a very rigid and close self-inspection. There will always be much that will escape our observation --we shall gradually grow to know more and more of it--but there can be no excuse for that which I fear is a terribly common characteristic of the professing Christianity of this day--the all but entire absence of close inspection of one's own character and conduct. I know very well that it is not a wholesome thing for a man to be always poking in his own feelings and emotions I know also that, in a former generation, there was far too much introspection, instead of looking to Jesus Christ and forgetting self. I do not believe that self-examination, directed to the discovery of reasons for trusting the sincerity of my own faith, is a good thing. But I do believe that, without the practice of careful weighing of ourselves, there will be very little growth in anything that is noble and good.

The old Greeks used to preach, Know thyself.' It was a high behest,, and very often a very vain-glorious one. A man's best means of knowing what he is, is to take stock of what he does. If you will put your conduct through the sieve, you will come to a pretty good understanding of your character. He that hath no rule over his own spirit is like a city broken down, without walls,' into which all enemies can leap unhindered, and out from which all things that will may pass. Do you set guards at the gates and watch yourselves with all carefulness.

Then, again, I would say we must try to diminish as much as possible the mere instinctive and habitual and mechanical part of our lives, and to bring, as far as we can, every action under the conscious dominion of principle. The less we live by impulse, and the more we live by intelligent reflection, the better it will be for us. The more we can get habit on the side of goodness, the better; but the more we break up our habits, and make each individual action the result of a special volition of the spirit guided by reason and conscience, the better for us all.

Then, again, I would say, set yourselves to educate your consciences. They need that. One of the surest ways of making conscience more sensitive is always to consult it and always to obey it. If you neglect it, and let it prophesy to the wind, it will stop speaking before long. Herod could not get a word out of Christ when he asked Him many questions' because for years he had not cared to hear His voice. And conscience, like the Lord of conscience, will hold its peace after men have neglected its speech. You can pull the clapper out of the bell upon the rock, and then, though the waves may dash, there will not be a sound, and the vessel will drive straight on to the black teeth that are waiting for it. Educate your conscience by obeying it, and by getting into the habit of bringing everything to its bar.

And, still further, compare yourselves constantly with your model. Do as the art students do in a gallery, take your poor daub right into the presence of the masterpiece, and go over it line by line and tint by tint. Get near Jesus Christ that you may learn your duty from Him, and you will find out many of the secret sins.

IV. And, Lastly, Let Us Ask God To Cleanse Us.

My text, as translated in the Revised Version, says, Clear Thou me from secret faults.' And there is present in that word, if not exclusively, at least predominantly, the idea of a judicial acquittal, so that the thought of the first clause of this verse seems rather to be that of pronouncing guiltless, or foraying, than that of delivering from the power of. But both, no doubt, are included in the idea, as both, in fact, come from the same source and in response to the same cry.

And so we may be sure that, though our eye does not go down into the dark depths, God's eye goes, and that where He looks He looks to pardon, if we come to Him through Jesus Christ our Lord.

He will deliver us from the power of these secret faults, giving to us that divine Spirit which is the candle of the Lord,' to search us, and to convince of our sins, and to drag our evil into the light; and giving us the help without which we can never overcome. The only way for us to be delivered from the dominion of our unconscious faults is to increase the depth and closeness and constancy of our communion with Jesus Christ; and then they will drop away from us. Mosquitoes and malaria, the one unseen in their minuteness, and the other,' the pestilence that walketh in darkness,' haunt the swamps. Go up on the hilltop, and neither of them are found. So if we live more and more on the high levels, in communion with our Master, there will be fewer and fewer of these unconscious sins buzzing and stinging and poisoning our lives, and more and more will His grace conquer and cleanse.

They will all be manifested some day. The time comes when He shall bring to light the hidden things and darkness and the counsels of men's hearts. There will be surprises on both hands of the Judge. Some on the right, astonished, will say, Lord, when saw we Thee?' and some on the left, smitten to confusion and surprise, will say,' Lord, Lord, have we not prophesied in Thy name?'

Let us go to Him with the prayer, Search me, O God! and try me; and see if there be any wicked way in me; and lead me in the way everlasting.'

Maclaren: Psa 19:12

Open Sins

Keep back Thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.'--Psalm 19:13.

ANOTHER psalmist promises to the man who dwells in the secret place of the Most High' that he shall not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh at noonday,' but shall tread upon the lion and adder.' These promises divide the dangers that beset us into the same two classes as our Psalmist does--the one secret; the other palpable and open. The former, which, as I explained in my last sermon, are sins hidden, not from others, but from the doer, may fairly be likened to the pestilence that stalks slaying in the dark, or to the stealthy, gliding serpent, which strikes and poisons before the naked foot is aware. The other resembles the destruction that wasteth at noonday,' or the lion with its roar and its spring, as, disclosed from its covert, it leaps upon the prey.

Our present text deals with the latter of these two classes. Presumptuous sins' does not, perhaps, convey to an ordinary reader the whole significance of the phrase, for it may be taken to define a single class of sins--namely, those of pride or insolence. What is really meant is just the opposite of secret sins'--all sorts of evil which, whatever may be their motives and other qualities, have this in common, that the doer, when he does them, knows them to be wrong.

The Psalmist gets this further glimpse into the terrible possibilities which attach even to a servant of God, and we have in our text these three things--a danger discerned, a help sought, and a daring hope cherished.

I. Note, Then, The First Of These, The Dreaded And Discerned Danger,

Presumptuous sins,' which may have dominion over' us, and lead us at last to a great transgression.'

Now the word which is translated presumptuous' literally means that which boils or bubbles; and it sets very picturesquely before us the movement of hot desires--the agitation of excited impulses or inclinations which hurry men into sin in spite of their consciences. It is also to be noticed that the prayer of my text, with singular pathos and lowly self-consciousness, is the prayer of Thy servant,' who knows himself to be a servant, and who therefore knows that these glaring transgressions, done in the teeth of conscience and consciousness, are all inconsistent with his standing and his profession, but yet are perfectly possible for him.

An old mediaeval mystic once said, There is nothing weaker than the devil stripped naked.' Would it were true! For there is one thing that is weaker than a discovered devil, and that is my own heart. For we all know that sometimes, with our eyes open, and the most unmistakable consciousness that what we are doing was wrong, we have set our teeth and done it, Christian men though we may profess to be, and may really be. All such conduct is inconsistent with Christianity; but we are not to say, therefore, that it is incompatible with Christianity. Thank God! That is a very different matter. But as long as you and I have two things--viz. strong and hot desires, and weak and flabby wills --so long shall we, in this world full of combustibles, not be beyond the possibility of a dreadful conflagration being kindled by some devil-blown sparks. There are plenty of dry sticks lying about to put under the caldron of our hearts, to make them boil and bubble over! And we have, alas! but weak wills, which do not always keep the reins in their hands as they ought to do, nor coerce these lower parts of our nature into their proper subordination. Fire is a good servant, but a bad master; and we are all of us too apt to let it become master, and then the whole' course of nature' is set on fire of hell.' The servant of God may yet, with open eyes and obstinate disregard of his better self and of all its remonstrances, go straight into presumptuous sin.'

Another step is here taken by the Psalmist. He looks shrinkingly and shudderingly into a possible depth, and he sees, going down into the abyss, a ladder with three rungs on it. The topmost one is wilful, self-conscious transgression. But that is not the lowest stage; there is another step. Presumptuous sin tends to become despotic sin. Let them not have dominion over me.' A man may do a very bad thing once, and get so wholesomely frightened, and so keenly conscious of the disastrous issues, that he will never go near it again. The prodigal would not be in a hurry, you may depend upon it, to try the swine trough and the far country, and the rags, and the fever, and the famine any more. David got a lesson that he never forgot in that matter of Bathsheba. The bitter fruit of his sin kept growing up all his life, and he had to eat it, and that kept him right. They tell us that broken bones are stronger at the point of fracture than they were before. And it is possible for a man's sin--if I might use a paradox which you will not misunderstand--to become the instrument of his salvation.

But there is another possibility quite as probable, and very often recurring, and that is that the disease, like some other morbid states of the human frame, shall leave a tendency to recurrence. A pin-point hole in a dyke will be widened into a gap as big as a church-door in ten minutes, by the pressure of the flood behind it. And so every act which we do in contradiction of our standing as professing Christians, and in the face of the protests, all unavailing, of that conscience which is only a voice, and has no power to enforce its behests, will tend to recurrence once and again. The single acts become habits, with awful rapidity. Just as the separate gas jets from a multitude of minute apertures coalesce into a continuous ring of light, so deeds become habits, and get dominion over us. He sold himself to do evil.' He made himself a bond-slave of iniquity. It is an awful and a miserable thing to think that professing Christians do often come into that position of being, by their inflamed passions and enfeebled wills, servants of the evil that they do. Alas! how many of us, if we were honest with ourselves, would have to say. I am carnal, sold unto sin.'

That is not the lowest rung of the slippery ladder. Despotic sin ends in utter departure.

The word translated here, quite correctly, transgression,' and intensified by that strong adjective attached, a great transgression,' literally means rebellion, revolt, or some such idea; and expresses, as the ultimate issue of conscious transgression prolonged and perpetuated into habit, an entire casting off of allegiance to God. No man can serve two masters.' His servants ye are whom ye obey,' whomsoever ye may call your master. The Psalmist feels that the end of indulged evil is going over altogether to the other camp. I suppose all of us have known instances of that sort. Men in my position, with a long life of ministry behind them, can naturally remember many such instances. And this is the outline history of the suicide of a Christian. First secret sin, unsuspected, because the conscience is torpid; then open sin, known to be such, but done nevertheless; then dominant sin, with an enfeebled will and power of resistance; then the abandonment of all pretence or profession of religion. The ladder goes down into the pit, but not to the bottom of the pit. And the man that is going down it has a descending impulse after he has reached the bottom step and he falls--Where? The first step down is tampering with conscience. It is neither safe nor wise to do anything, howsoever small, against that voice. All the rest will come afterward, unless God restrains--first the blade, then the ear, then the full corn in the ear,' and then the bitter harvest of the poisonous grain.

II. So, Secondly, Note The Help Sought.

The Psalmist is like a man standing on the edge of some precipice, and peeping over the brink to the profound beneath, and feeling his head beginning to swim. He clutches at the strong, steady hand of his guide, knowing that unless he is restrained, over he will go. Keep Thou back Thy servant from presumptuous sins.'

So, then, the first lesson we have to take is, to cherish a lowly consciousness of our own tendency to light-headedness and giddiness. Blessed is the man that feareth always.' That fear has nothing cowardly about it. It will not abate in the least the buoyancy and bravery of our work. It will not tend to make us shirk duty because there is temptation in it, but it will make us go into all circumstances realising that without that divine help we cannot stand, and that with it we cannot fall. Hold Thou me up, and I shah be safe.' The same Peter that said, Though all should forsake Thee, yet will not I,' was wiser and braver when he said, in later days, being taught by former presumption, Pass the time of your sojourning here in fear.'

Let me remind you, too, that the temper which we ought to cherish is that of a confident belief in the reality of a divine support. The prayer of my text has no meaning at all, unless the actual supernatural communication by God's own Holy Spirit breathed into men's hearts be a simple truth. Hold Thou me up,' Keep Thou me back,' means, if it means anything, Give me in my heart a mightier strength than mine own, which shall curb all this evil nature of mine, and bring it into conformity with Thy holy will.'

How is that restraining influence to be exercised? There are many ways by which God, in His providence, can fulfil the prayer. But the way above all others is by the actual operation upon heart and will and desires of a divine Spirit, who uses for His weapon the Word of God, revealed by Jesus Christ, and in the Scriptures. The sword of the Spirit is the Word of God,' and God's answer to the prayer of my text is the gift to every man who seeks it of that indwelling Power to sustain and to restrain.

That will keep our passions down. The bubbling water is lowered in its temperature, and ceases to bubble, when cold is added to it. When God's Spirit comes into a man's heart, that will deaden his desires after earth and forbidden ways. He will bring blessed higher objects for all his affections. He who has been fed on the hidden manna' will not be likely to hanker after the leeks and onions, however strong their smell and pungent their taste, that grew in the Nile mud in Egypt. He who has tasted the higher sweetnesses of God will have his heart's desires after lower delights strangely deadened and cooled. Get near God, and open your hearts for the entrance of that divine Spirit, and then it will not seem foolish to empty your hands of the trash that they carry in order to grasp the precious things that He gives. A bit of scrap-iron magnetised turns to the pole. My heart, touched by the Spirit of God dwelling in me, will turn to Him, and I shall find little sweetness in the else tempting delicacies that earth can supply. Keep Thy servant back from,' by depriving him of the taste for, presumptuous sins.'

That Spirit will strengthen our wills. For when God comes into a heart, He restores the due subordination which has been broken into discord and anarchy by sin. He dismounts the servant riding on horseback, and carrying the horse to the devil, according to the proverb, and gives the reins into the right hands. Now, if the gift of God's Spirit, working through the Word of God, and the principles and the motives therein unfolded, and therefrom deducible, be the great means by which we are to be kept from open and conscious transgression, it follows very plainly that our task is twofold. One part of it is to see that we cultivate that spirit of lowly dependence, of self-conscious weakness, of triumphant confidence, which will issue in the perpetual prayer for God's restraint. When we enter upon tasks which may be dangerous, and into regions of temptation which cannot but be so, though they be duty, we should ever have the desire in our hearts and upon our lips that God would keep us from, and in, the evil.

The other part of our duty is to make it a matter of conscience and careful cultivation, to use honestly and faithfully the power which, in response to our desires, has been granted to us. All of you, Christian men and women, have access to an absolute security against every transgression; and the cause lies wholly at your own doors in each case of failure, deficiency, or transgression, for at every moment it was open to you to clasp the Hand that holds you up, and at every moment, if you failed, it was because your careless fingers had relaxed their grasp.

III. Lastly, Observe The Daring Hope Here Cherished.

Then shall I be upright, and I shall be innocent from the great transgression.' That is the upshot of the divine answer to both the petitions which have been occupying us in these two successive sermons. It is connected with the former of them by the recurrence of the same word, which in the first petition was rendered cleanse'--or, more accurately,' clear'--and in this final clause is to be rendered accurately, I shall be clear from the great transgression.' And it obviously connects in sense with both these petitions, because, in order to be upright and clear, there must, first of all, be divine cleansing, and then divine restraint.

So, then, nothing short of absolute deliverance from the power of sin in all its forms should content the servant, of God. Nothing short of it contents the Master for the servant. Nothing short of it corresponds to the power which Christ puts in operation in every heart that believes in Him. And nothing else should be our aim in our daily conflict with evil and growth in grace. Ah! I fear me that, for an immense number of professing Christians in this generation, the hope of --and, still more, the aim towards--anything approximating to entire deliverance from sin, have faded from their consciences and their lives. Aim at the stars, brother! and if you do not hit them, your arrow will go higher than if it were shot along the lower levels.

Note that an indefinite approximation to this condition is possible. I am not going to discuss, at this stage of my discourse, controversial questions which may be involved here. It will be time enough to discuss with you whether you can be absolutely free from sin in this world when you are a great deal freer from it than you are at present. At all events, you can get far nearer to the ideal, and the ideal must always be perfect. And I lay it on your hearts, dear friends! that you have in your possession, if you are Christian people, possibilities in the way of conformity to the Master's will, and entire emancipation from all corruption, that you have not yet dreamed of, not to say applied to your lives. I pray God that He would sanctify you wholly, and that your whole body, soul, and spirit be preserved blameless unto the coming.'

That daring hope will be fulfilled one day; for nothing short of it will exhaust the possibilities of Christ's work or satisfy the desires of Christ's heart.

The Gospel knows nothing of irreclaimable outcasts. To it there is but one unpardonable sin, and that is the sin of refusing the cleansing of Christ's blood and the sanctifying of Christ's Spirit. Whoever you are, whatever you are, go to God with this prayer of our text, and realise that it is answered in Jesus Christ, and you will not ask in vain. If you will put yourself into His hands, and let Him cleanse and restrain, He will give you new powers to detect the serpents in the flowers, and new resolution to shake off the vipers into the fire. For there is nothing that God wants half so much as that we, His wandering children, should come back to Him, and He will cleanse us from the filth of the swine trough and the rags of our exile, and clothe us in fine linen clean and white.' We may each be sinless and guiltless. We can be so in one way only. If we look to Jesus Christ, and live near Him, He will be made of God unto us wisdom,' by which we shall detect our secret sins;' righteousness,' whereby we shall be cleansed from guilt; sanctification,' which shall restrain us from open transgression; and redemption,' by which we shall be wholly delivered from evil and presented faultless before the presence of His glory with exceeding joy.'

MHCC: Psa 19:1-6

The heavens so declare the glory of God, and proclaim his wisdom, power, and goodness, that all ungodly men are left without excuse. They speak themselves to be works of God's hands; for they must have a Creator who is eternal, infinitely wise, powerful, and good. The counter-changing of day and night is a great proof of the power of God, and calls us to observe, that, as in the kingdom of nature, so in that of providence, he forms the light, and creates the darkness, Isa 45:7, and sets the one against the other. The sun in the firmament is an emblem of the Sun of righteousness, the Bridegroom of the church, and the Light of the world, diffusing Divine light and salvation by his gospel to the nations of the earth. He delights to bless his church, which he has espoused to himself; and his course will be unwearied as that of the sun, till the whole earth is filled with his light and salvation. Let us pray for the time when he shall enlighten, cheer, and make fruitful every nation on earth, with the blessed salvation. They have no speech or language, so some read it, and yet their voice is heard. All people may hear these preachers speak in their own tongue the wonderful works of God. Let us give God the glory of all the comfort and benefit we have by the lights of heaven, still looking above and beyond them to the Sun of righteousness.

MHCC: Psa 19:7-10

The Holy Scripture is of much greater benefit to us than day or night, than the air we breathe, or the light of the sun. To recover man out of his fallen state, there is need of the word of God. The word translated " law," may be rendered doctrine, and be understood as meaning all that teaches us true religion. The whole is perfect; its tendency is to convert or turn the soul from sin and the world, to God and holiness. It shows our sinfulness and misery in departing from God, and the necessity of our return to him. This testimony is sure, to be fully depended on: the ignorant and unlearned believing what God saith, become wise unto salvation. It is a sure direction in the way of duty. It is a sure fountain of living comforts, and a sure foundation of lasting hopes. The statues of the Lord are right, just as they should be; and, because they are right, they rejoice the heart. The commandments of the Lord are pure, holy, just, and good. By them we discover our need of a Saviour; and then learn how to adorn his gospel. They are the means which the Holy Spirit uses in enlightening the eyes; they bring us to a sight and sense of our sin and misery, and direct us in the way of duty. The fear of the Lord, that is, true religion and godliness, is clean, it will cleanse our way; and it endureth for ever. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. The judgments of the Lord, his precepts, are true; they are righteous, and they are so altogether; there is no unrighteousness in any of them. Gold is only for the body, and the concerns of time; but grace is for the soul, and the concerns of eternity. The word of God, received by faith, is more precious than gold; it is sweet to the soul, sweeter than honey. The pleasure of sense soon surfeit, yet never satisfy; but those of religion are substantial and satisfying; there is no danger of excess.

MHCC: Psa 19:11-14

God's word warns the wicked not to go on in his wicked way, and warns the righteous not to turn from his good way. There is a reward, not only after keeping, but in keeping God's commandments. Religion makes our comforts sweet, and our crosses easy, life truly valuable, and death itself truly desirable. David not only desired to be pardoned and cleansed from the sins he had discovered and confessed, but from those he had forgotten or overlooked. All discoveries of sin made to us by the law, should drive us to the throne of grace, there to pray. His dependence was the same with that of every Christian who says, Surely in the Lord Jesus have I righteousness and strength. No prayer can be acceptable before God which is not offered in the strength of our Redeemer or Divine Kinsman, through Him who took our nature upon him, that he might redeem us unto God, and restore the long-lost inheritance. May our hearts be much affected with the excellence of the word of God; and much affected with the evil of sin, and the danger we are in of it, and the danger we are in by it.

Matthew Henry: Psa 19:1-6

From the things that are seen every day by all the world the psalmist, in these verses, leads us to the consideration of the invisible things of God, whose being appears incontestably evident and whose glory shines transcendently bright in the visible heavens, the structure and beauty of them, and the order and influence of the heavenly bodies. This instance of the divine power serves not only to show the folly of atheists, who see there is a heaven and yet say, "There is no God,"who see the effect and yet say, "There is no cause,"but to show the folly of idolaters also, and the vanity of their imagination, who, though the heavens declare the glory of God, yet gave that glory to the lights of heaven which those very lights directed them to give to God only, the Father of lights. Now observe here,

1. What that is which the creatures notify to us. They are in many ways useful and serviceable to us, but in nothing so much as in this, that they declare the glory of God, by showing his handy-works, Psa 19:1. They plainly speak themselves to be God's handy-works; for they could not exist from eternity; all succession and motion must have had a beginning; they could not make themselves, that is a contradiction; they could not be produced by a casual hit of atoms, that is an absurdity, fit rather to be bantered than reasoned with: therefore they must have a Creator, who can be no other than an eternal mind, infinitely wise, powerful, and good. Thus it appears they are God's works, the works of his fingers (Psa 8:3), and therefore they declare his glory. From the excellency of the work we may easily infer the infinite perfection of its great author. From the brightness of the heavens we may collect that the Creator is light; their vastness of extent bespeaks his immensity;, their height his transcendency and sovereignty, their influence upon this earth his dominion, and providence, and universal beneficence: and all declare his almighty power, by which they were at first made, and continue to this day according to the ordinances that were then settled.

II. What are some of those things which notify this? 1. The heavens and the firmament - the vast expanse of air and ether, and the spheres of the planets and fixed stars. Man has this advantage above the beasts, in the structure of his body, that whereas they are made to look downwards, as their spirits must go, he is made erect, to look upwards, because upwards his spirit must shortly go and his thoughts should now rise. 2. The constant and regular succession of day and night (Psa 19:2): Day unto day, and night unto night, speak the glory of that God who first divided between the light and the darkness, and has, from the beginning to this day, preserved that established order without variation, according to God's covenant with Noah (Gen 8:22), that, while the earth remains, day and night shall not cease, to which covenant of providence the covenant of grace is compared for its stability, Jer 33:20; Jer 31:35. The counterchanging of day and night, in so exact a method, is a great instance of the power of God, and calls us to observe that, as in the kingdom of nature, so in that of providence, he forms the light and creates the darkness (Isa 45:7), and sets the one over-against the other. It is likewise an instance of his goodness to man; for he makes the out-goings of the morning and evening to rejoice, Psa 65:8. He not only glorifies himself, but gratifies us, by this constant revolution; for as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night; every day and every night speak the goodness of God, and, when they have finished their testimony, leave it to the next day, to the next night, to stay the same. 3. The light and influence of the sun do, in a special manner, declare the glory of God; for of all the heavenly bodies that is the most conspicuous in itself and most useful to this lower world, which would be all dungeon, and all desert, without it. It is not an improbable conjecture that David penned this psalm when he had the rising sun in view, and from the brightness of it took occasion to declare the glory of God. Concerning the sun observe here, (1.) The place appointed him. In the heavens God has set a tabernacle for the sun. The heavenly bodies are called hosts of heaven, and therefore are fitly said to dwell in tents, as soldiers in their encampments. The sun is said to have a tabernacle set him, no only because he is in continual motion and never has a fixed residence, but because the mansion he has will, at the end of time, be taken down like a tent, when the heavens shall be rolled together like a scroll and the sun shall be turned to darkness. (2.) The course assigned him. That glorious creature was not made to be idle, but his going forth (at least as it appears to our eye) is from one point of the heavens, and his circuit thence to the opposite point, and thence (to complete his diurnal revolution) to the same point again; and this with such steadiness and constancy that we can certainly foretel the hour and the minute at which the sun will rise at such a place, any day to come. (3.) The brightness wherein he appears. He is as a bridegroom coming out of his chamber, richly dressed and adorned, as fine as hands can make him, looking pleasantly himself and making all about him pleasant; for the friend of the bridegroom rejoices greatly to hear the bridegroom's voice, Joh 3:29. (4.) The cheerfulness wherewith he makes this tour. Though it seems a vast round which he has to walk, and he has not a moment's rest, yet in obedience to the law of this creation, and for the service of man, he not only does it, but does it with a great deal of pleasure and rejoices as a strong man to run a race. With such satisfaction did Christ, the Sun of righteousness, finish the work that was given him to do. (5.) His universal influence on this earth: There is nothing hidden from the heart thereof, no, not metals in the bowels of the earth, which the sun has an influence upon.

III. To whom this declaration is made of the glory of God. It is made to all parts of the world (Psa 19:3, Psa 19:4): There is no speech nor language (no nation, for the nations were divided after their tongues, Gen 10:31, Gen 10:32) where their voice is not heard. Their line has gone through all the earth (the equinoctial line, suppose) and with it their words to the end of the world, proclaiming the eternal power of God of nature, Psa 19:4. The apostle uses this as a reason why the Jews should not be angry with him and others for preaching the gospel to the Gentiles, because God had already made himself known to the Gentile world by the works of creation, and left not himself without witness among them (Rom 10:18), so that they were without excuse if they were idolaters, Rom 1:20, Rom 1:21. And those were without blame, who, by preaching the gospel to them, endeavoured to turn them from their idolatry. If God used these means to prevent their apostasy, and they proved ineffectual, the apostles did well to use other means to recover them from it. They have no speech or language (so some read it) and yet their voice is heard. All people may hear these natural immortal preachers speak to them in their own tongue the wonderful works of God.

In singing these verses we must give God the glory of all the comfort and benefit we have by the lights of the heaven, still looking above and beyond them to the Sun of righteousness.

Matthew Henry: Psa 19:7-14

God's glory, (that is, his goodness to man) appears much in the works of creation, but much more in and by divine revelation. The holy scripture, as it is a rule both of our duty to God and of our expectation from him, is of much greater use and benefit to us than day or night, than the air we breathe in, or the light of the sun. The discoveries made of God by his works might have served if man had retained his integrity; but, to recover him out of his fallen state, another course must be taken; that must be done by the word of God. And here,

1. The psalmist gives an account of the excellent properties and uses of the word of God, in six sentences (Psa 19:7-9), in each of which the name Jehovah is repeated, and no vain repetition, for the law has its authority and all its excellency from the law-maker. Here are six several titles of the word of God, to take in the whole of divine revelation, precepts and promises, and especially the gospel. Here are several good properties of it, which proves its divine original, which recommend it to our affection, and which extol it above all other laws whatsoever. Here are several good effects of the law upon the minds of men, which show what it is designed for, what use we are to make of it, and how wonderful the efficacy of divine grace is, going along with it, and working by it. 1. The law of the Lord is perfect. It is perfectly free from all corruption, perfectly filled with all good, and perfectly fitted for the end for which it is designed; and it will make the man of God perfect, 2Ti 3:17. Nothing is to be added to it nor taken from it. It is of use to convert the soul, to bring us back to ourselves, to our God, to our duty; for it shows us our sinfulness and misery in our departures from God and the indispensable necessity of our return to him. 2. The testimony of the Lord (which witnesses for him to us) is sure, incontestably and inviolably sure, what we may give credit to, may rely upon, and may be confident it will not deceive us. It is a sure discovery of the divine truth, a sure direction in the way of duty. It is a sure foundation of living comforts and a sure foundation of lasting hopes. It is of use to make us wise, wise to salvation, 2Ti 3:15. It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests. It will make even the simple (poor contrivers as they may be for the present world) wise for their souls and eternity. Those that are humbly simple, sensible of their own folly and willing to be taught, shall be made wise by the word of God, Psa 25:9. 3. The statutes of the Lord (enacted by his authority, and binding on all wherever they come) are right, exactly agreeing with the eternal rules and principles of good and evil, that is, with the right reason of man and the right counsels of God. All God's precepts, concerning all things, are right (Psa 119:128), just as they should be; and they will set us to rights if we receive them and submit to them; and, because they are right, they rejoice the heart. The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind. 4. The commandment of the Lord is pure; it is clear, without darkness; it is clean, without dross and defilement. It is itself purified from all alloy, and is purifying to those that receive and embrace it. It is the ordinary means which the Spirit uses in enlightening the eyes; it brings us to a sight and sense of our sin and misery, and directs us in the way of duty. 5. The fear of the Lord (true religion and godliness prescribed in the word, reigning in the heart, and practised in the life) is clean, clean itself, and will make us clean (Joh 15:3); it will cleanse our way, Psa 119:9. And it endureth for ever; it is of perpetual obligation and can never be repealed. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. Time will not alter the nature of moral good and evil. 6. The judgments of the Lord (all his precepts, which are framed in infinite wisdom) are true; they are grounded upon the most sacred and unquestionable truths; they are righteous, all consonant to natural equity; and they are so altogether: there is no unrighteousness in any of them, but they are all of a piece.

II. He expresses the great value he had for the word of God, and the great advantage he had, and hoped to have, from it, Psa 19:10, Psa 19:11.

1. See how highly he prized the commandments of God. It is the character of all good people that they prefer their religion and the word of God, (1.) Far before all the wealth of the world. It is more desirable than gold, than fine gold, than much fine gold. Gold is of the earth, earthly; but grace is the image of the heavenly. Gold is only for the body and the concerns of time; but grace is for the soul and the concerns of eternity. (2.) Far before all pleasures and delights of sense. The word of God, received by faith, is sweet to the soul, sweeter than honey and the honey comb. The pleasures of sense are the delight of brutes, and therefore debase the great soul of man; the pleasures of religion are the delight of angels, and exalt the soul. The pleasures of sense are deceitful, will soon surfeit, and yet never satisfy; but those of religion are substantial and satisfying, and there is no danger of exceeding in them.

2. See what use he made of the precepts of God's word: By them is thy servant warned. The word of God is a word of warning to the children of men; it warns us of the duty we are to do, the dangers we are to avoid, and the deluge we are to prepare for, Eze 3:17; Eze 33:7. It warns the wicked not to go on in his wicked way, and warns the righteous not to turn from his good way. All that are indeed God's servants take this warning.

3. See what advantage he promised himself by his obedience to God's precepts: In keeping them there is great reward. Those who make conscience of their duty will not only be no losers by it, but unspeakable gainers. There is a reward, not only after keeping, but in keeping, God's commandments, a present great reward of obedience. Religion is health and honour; it is peace and pleasure; it will make our comforts sweet and our crosses easy, life truly valuable and death itself truly desirable.

III. He draws some good inferences from this pious meditation upon the excellency of the word of God. Such thoughts as these should excite in us devout affections, and they are to good purpose.

1. He takes occasion hence to make a penitent reflection upon his sins; for by the law is the knowledge of sin. "Is the commandment thus holy, just, and good? Then who can understand his errors? I cannot, whoever can."From the rectitude of the divine law he learns to call his sins his errors. If the commandment be true and righteous, every transgressions of the commandment is an error, as grounded upon a mistake; every wicked practice takes rise from some corrupt principle; it is a deviation from the rule we are to work by, the way we are to walk in. From the extent, the strictness, and spiritual nature, of the divine law he learns that his sins are so many that he cannot understand the number of them, and so exceedingly sinful that he cannot understand the heinousness and malignity of them. We are guilty of many sins which, through our carelessness and partiality to ourselves, we are not aware of; many we have been guilty of which we have forgotten; so that, when we have been ever so particular in the confession of sin, we must conclude with an et cetera - and such like; for God knows a great deal more evil of us than we do of ourselves. In many things we all offend, and who can tell how often he offends? It is well that we are under grace, and not under the law, else we were undone.

2. He takes occasion hence to pray against sin. All the discoveries of sin made to us by the law should drive us to the throne of grace, there to pray, as David does here, (1.) For mercy to pardon. Finding himself unable to specify all the particulars of his transgressions, he cries out, Lord, cleanse me from my secret faults; not secret to God, so none are, nor only such as were secret to the world, but such as were hidden from his own observation of himself. The best of men have reason to suspect themselves guilty of many secret faults, and to pray to God to cleanse them from that guilt and not to lay it to their charge; for even our sins of infirmity and inadvertency, and our secret sins, would be our ruin if God should deal with us according to the desert of them. Even secret faults are defiling, and render us unfit for communion with God; but, when they are pardoned, we are cleansed from them, 1Jo 1:7. (2.) For grace to help in time of need. Having prayed that his sins of infirmity might be pardoned, he prays that presumptuous sins might be prevented, Psa 19:13. All that truly repent of their sins, and have them pardoned, are in care not to relapse into sin, nor to return again to folly, as appears by their prayers, which concur with David's here, where observe, [1.] His petition: "Keep me from ever being guilty of a wilful presumptuous sin."We ought to pray that we may be kept from sins of infirmity, but especially from presumptuous sins, which most offend God and wound conscience, which wither our comforts and shock our hopes. "However, let none such have dominion over me, let me not be at the command of any such sin, nor be enslaved by it."[2.] His plea: " So shall I be upright; I shall appear upright; I shall preserve the evidence and comfort of my uprightness; and I shall be innocent from the great transgression; "so he calls a presumptuous sin, because no sacrifice was accepted for it, Num 15:28-30. Note, First, Presumptuous sins are very heinous and dangerous. those that sin against the habitual convictions and actual admonitions of their consciences, in contempt and defiance of the law and its sanctions, that sin with a high hand, sin presumptuously, and it is a great transgression. Secondly, Even good men ought to be jealous of themselves, and afraid of sinning presumptuously, yea, though through the grace of God they have hitherto been kept from them. Let none be high-minded, but fear. Thirdly, Being so much exposed, we have great need to pray to God, when we are pushing forward towards a presumptuous sin, to keep us back from it, either by his providence preventing the temptation or by his grace giving us victory over it.

3. He takes occasion humbly to beg the divine acceptance of those his pious thoughts and affections, Psa 19:14. Observe the connexion of this with what goes before. He prays to God to keep him from sin, and then begs he would accept his performances; for, if we favour our sins, we cannot expect God should favour us or our services, Psa 66:18. Observe, (1.) What his services were - the words of his mouth and the meditations of his heart, his holy affections offered up to God. The pious meditations of the heart must not be smothered, but expressed in the words of our mouth, for God's glory and the edification of others; and the words of our mouth in prayer and praise must not be formal, but arising from the meditation of the heart, Psa 45:1. (2.) What was his care concerning these services - that they might be acceptable with God; for, if our services be not acceptable to God, what do they avail us? Gracious souls must have all they aim at if they be accepted of God, for that is their bliss. (3.) What encouragement he had to hope for this, because God was his strength and his redeemer. If we seek assistance from God as our strength in our religious duties, we may hope to find acceptance with God in the discharge of our duties; for by his strength we have power with him.

In singing this we should get our hearts much affected with the excellency of the word of God and delivered into it, we should be much affected with the evil of sin, the danger we are in of it and the danger we are in by it, and we should fetch in help from heaven against it.

Keil-Delitzsch: Psa 19:4-6

(Heb.: 19:5-7) Since אמר and דברים are the speech and words of the heavens, which form the ruling principal notion, comprehending within itself both יום and לילה , the suffixes of קוּם and מלּיהם must unmistakeably refer to השׁמים in spite of its being necessary to assign another reference to קולם in Psa 19:4. Jer 31:39 shows how we are to understand קו in connection with יצא . The measuring line of the heavens is gone forth into all the earth, i.e., has taken entire possession of the earth. Psa 19:5 tells us what kind of measuring line is intended, viz., that of their heraldship: their words (from מלּה , which is more Aramaic than Hebrew, and consequently more poetic) reach to the end of the world, they fill it completely, from its extreme boundary inwards. Isaiah's קו , Psa 28:1-9 :10, is inapplicable here, because it does not mean commandment, but rule, and is there used as a word of derision, rhyming with צו . The ὁ φθόγγος αὐτῶν of the lxx ( ὁ ἦχος αὐτῶν Symm.) might more readily be justified, inasmuch as קו might mean a harpstring, as being a cord in tension, and then, like τόνος (cf. τοναία ) , a tone or sound (Gesenius in his Lex ., and Ewald), if the reading קולם does not perhaps lie at the foundation of that rendering. But the usage of the language presents with signification of a measuring line for קו when used with יצא (Aq. κανών , cf. 2Co 10:13); and this gives a new thought, whereas in the other case we should merely have a repetition of what has been already expressed in Psa 19:4. Paul makes use of these first two lines of the strophe in order, with its very words, to testify to the spread of the apostolic message over the whole earth. Hence most of the older expositors have taken the first half of the Psalm to be an allegorical prediction, the heavens being a figure of the church and the sun a figure of the gospel. The apostle does not, however, make a formal citation in the passage referred to, he merely gives a New Testament application to Old Testament language, by taking the all-penetrating praeconium coelorum as figure of the all-penetrating praeconium evangelii ; and he is fully justified in so doing by the parallel which the psalmist himself draws between the revelation of God in nature and in the written word.

The reference of בּהם to השׁמים is at once opposed by the tameness of the thought so obtained. The tent, viz., the retreat ( אהל , according to its radical meaning a dwelling, from אהל , cogn. אול , to retire from the open country) of the sun is indeed in the sky, but it is more naturally at the spot where the sky and the קצה תבל meet. Accordingly בהם has the neuter signification "there"(cf. Isa 30:6); and there is so little ground for reading שׁם instead of שׂם , as Ewald does, that the poet on the contrary has written בהם and not שׁם , because he has just used שׂם (Hitzig). The name of the sun, which is always feminine in Arabic, is predominantly masculine in Hebrew and Aramaic (cf. on the other hand Gen 15:17, Nah 3:17, Isa 45:6, Mal 4:2); just as the Sabians and heathen Arabs had a sun-god (masc.) . Accordingly in Psa 19:6 the sun is compared to a bridegroom, who comes forth in the morning out of his חפּה . Joe 2:16 shows that this word means a bride-chamber; properly (from חפף to cover) it means a canopy (Isa 4:5), whence in later Hebrew the bridal or portable canopy (Talmud. בּית גּננא ), which is supported by four poles and borne by four boys, at the consecration of the bridal pair, and then also the marriage itself, is called chuppa . The morning light has in it a freshness and cheerfulness, as it were a renewed youth. Therefore the morning sun is compared to a bridegroom, the desire of whose heart is satisfied, who stands as it were at the beginning of a new life, and in whose youthful countenance the joy of the wedding-day still shines. And as at its rising it is like a bridegroom, so in its rapid course (Sir. 43:5) it is like a hero (vid., on Psa 18:34), inasmuch as it marches on its way ever anew, light-giving and triumphant, as often as it comes forth, with גּבוּרה (Jdg 5:31). From one end of heaven, the extreme east of the horizon, is its going forth, i.e., rising (cf. Hos 6:3; the opposite is מבוא going in = setting), and its circuit ( תּקוּפה , from קוּף = נקף , Isa 29:1, to revolve) על־קצותם , to their (the heavens') end ( = עד Deu 4:32), cf. 1 Esdr. 4:34: ταχὺς τῷ δρόμῳ ὁ ἥλιος, ὅτι στρέφεται ἐν τῷ κύκλῳ τοῦ οὐρανοῦ καὶ πάλιν ἀποτρέχει εἰς τὸν ἑαυτοῦ τόπον ἐν μιᾷ ἡμέρᾳ . On this open way there is not נסתּר , anything hidden, i.e., anything that remains hidden, before its heat. חמּה is the enlightening and warming influence of the sun, which is also itself called חמּה in poetry.

Keil-Delitzsch: Psa 19:7-9

(Heb.: 19:8-10) No sign is made use of to mark the transition from the one part to the other, but it is indicated by the introduction of the divine name יהוה instead of אל . The word of nature declares אל (God) to us, the word of Scripture יהוה (Jahve); the former God's power and glory, the latter also His counsel and will. Now follow twelve encomiums of the Law, of which every two are related as antecedent and consequent, rising and falling according to the caesural schema, after the manner of waves. One can discern how now the heart of the poet begins to beat with redoubled joy as he comes to speak of God's word, the revelation of His will. תּורה does not in itself mean the law, but a pointing out, instruction, doctrine or teaching, and more particularly such as is divine, and therefore positive; whence it is also used of prophecy, Isa 1:10; Isa 8:16, and prophetically of the New Testament gospel, Isa 2:3. But here no other divine revelation is meant than that given by the mediation of Moses, which is become the law, i.e., the rule of life ( νόμος ) , of Israel; and this law, too, as a whole not merely as to its hortatory and disciplinary character, but also including the promises contained in it. The praises which the poet pronounces upon the Law, are accurate even from the standpoint of the New Testament. Even Paul says, Rom 7:12, Rom 7:14, "The Law is holy and spiritual, and the commandment holy, and just, and good."The Law merits these praises in itself; and to him who is in a state of favour, it is indeed no longer a law bringing a curse with it, but a mirror of the God merciful in holiness, into which he can look without slavish fear, and is a rule for the direction of his free and willing obedience. And how totally different is the affection of the psalmists and prophets for the Law, - an affection based upon the essence and universal morality of the commandments, and upon a spiritual realisation of the letter, and the consolation of the promises, - from the pharisaical rabbinical service of the letter and the ceremonial in the period after the Exile!

The divine Law is called תּמימה , "perfect,"i.e., spotless and harmless, as being absolutely well-meaning, and altogether directed towards the well-being of man. And משׁיבת נפשׁ restoring, bringing back, i.e., imparting newness of life, quickening the soul (cf. Pil . שׁובב , Psa 23:3), to him, viz., who obeys the will of God graciously declared therein, and enters upon the divine way or rule of salvation. Then in the place of the word תורה we find עדוּת , - as the tables of the Ten Commandments ( לחוּת העדוּת ) are called , - from עוּד ( העיד ) , which signifies not merely a corroborative, but also a warning and instructive testimony or attestation. The testimony of Jahve is נאמנה , made firm, sure, faithful, i.e., raised above all doubt in its declarations, and verifying itself in its threatenings and promises; and hence מחכּימת פּתי , making wise simplicity, or the simple, lit., openness, the open (root פת to spread out, open, Indo-Germ. prat , πετ , pat , pad ), i.e., easily led astray; to such an one it gives a solid basis and stability, σοφίζει αὐτὸν , 2Ti 3:15. The Law divides into פּקּוּדים , precepts or declarations concerning man's obligation; these are ישׁרים , straight or upright, as a norma normata , because they proceed from the upright, absolutely good will of God, and as a norma normans they lead along a straight way in the right track. They are therefore משׂמּחי לב , their educative guidance, taking one as it were by the hand, frees one from all tottering, satisfies a moral want, and preserves a joyous consciousness of being in the right way towards the right goal. מצות יהוה , Jahve's statute (from צוּה statuere ), is the tenour of His commandments. The statute is a lamp - it is said in Pro 6:23 -and the law a light. So here: it is בּרה , clear, like the light of the sun (Son 6:10), and its light is imparted to other objects: מאירת עינים , enlightening the eyes, which refers not merely to the enlightening of the understanding, but of one's whole condition; it makes the mind clear, and body as well as mind healthy and fresh, for the darkness of the eyes is sorrow, melancholy, and bewilderment. In this chain of names for the Law, יראת ה is not the fear of God as an act performed, but as a precept, it is what God's revelation demands, effects, and maintains; so that it is the revealed way in which God is to be feared (Psa 34:12) - in short, it is the religion of Jahve (cf. Pro 15:33 with Deu 17:19). This is טהורה , clean, pure, as the word which is like to pure gold, by which it is taught, Psa 12:7, cf. Job 28:19; and therefore עמדת לעד , enduring for ever in opposition to all false forms of reverencing God, which carry their own condemnation in themselves. משׁפּטי ה are the jura of the Law as a corpus juris divini , everything that is right and constitutes right according to the decision of Jahve. These judgments are אמת , truth, which endures and verifies itself; because, in distinction from most others and those outside Israel, they have an unchangeable moral foundation: צדקוּ יחדּו , i.e., they are צדיקים , in accordance with right and appropriate (Deu 4:8), altogether, because no reproach of inappositeness and sanctioned injustice or wrong clings to them. The eternal will of God has attained a relatively perfect form and development in the Law of Jahve according to the standard set up as the law of the nation.

Keil-Delitzsch: Psa 19:10-14

(Heb.: 19:10-14) With הנּחמדים (for which, preferring a simple Shebâ with the gutturals, Ben-Naphtali writes הנּחמּמדים ) the poet sums up the characteristics enumerated; the article is summative, as in השּׁשּׁי at the close of the hexahemeron, Gen 1:31. פּז is the finest purified gold, cf. 1Ki 10:18 with 2Ch 9:17. נפת צוּפים "the discharge (from נפת = Arab. nft ) of the honeycombs"is the virgin honey, i.e., the honey that flows of itself out of the cells. To be desired are the revealed words of God, to him who possesses them as an outward possession; and to him who has received them inwardly they are sweet. The poet, who is himself conscious of being a servant of God, and of striving to act as such, makes use of these words for the end for which they are revealed: he is נזהר , one who suffers himself to be enlightened, instructed, and warned by them. גּם belongs to נזהר (according to the usual arrangement of the words, e.g., Hos 6:11), just as in Psa 19:14 it belongs to חשׂך . He knows that בּשׁמרם (with a subjective suffix in an objective sense, cf. Pro 25:7, just as we may also say:) in their observance is, or is included, great reward. עקב is that which follows upon one's heels ( עקב ), or comes immediately after anything, and is used here of the result of conduct. Thus, then, inasmuch as the Law is not only a copy of the divine will, but also a mirror of self-knowledge, in which a man may behold and come to know himself, he prays for forgiveness in respect of the many sins of infirmity, - though for the most part unperceived by him, - to which, even the pardoned one succumbs. שׁניאה (in the terminology of the Law, שׁננה , ἀγνόημα ) comprehends the whole province of the peccatum involuntarium , both the peccatum ignoranitiae and the peccatum infirmitatis . The question delicta quis intelligit is equivalent to the negative clause: no one can discern his faults, on account of the heart of man being unfathomable and on account of the disguise, oftentimes so plausible, and the subtlety of sin. Hence, as an inference, follows the prayer: pronounce me free also מנּסתּרות , ab occultis ( peccatis , which, however, cannot be supplied on grammatical grounds), equivalent to mee`alumiym (Psa 90:8), i.e., all those sins, which even he, who is most earnestly striving after sanctification, does not discern, although he may desire to know them, by reason of the ever limited nature of his knowledge both of himself and of sin.

(Note: In the Arab proverb, "no sin which is persisted in is small, no sin great for which forgiveness is sought of God,"Arab. ṣgı̂rt , directly means a little and Arab. kbı̂rt , a great sin, vid., Allgem. Literar. Zeitschr . 1844, No. 46, p. 363.)

נקּה , δικαιοῦν , is a vox judicialis , to declare innocent, pronounce free from, to let go unpunished. The prayer for justification is followed in Psa 19:14 by the prayer for sanctification, and indeed for preservation against deliberate sins. From זוּד , זיד , to seethe, boil over, Hiph . to sin wilfully, deliberately, insolently, - opp . of sin arising from infirmity, Exo 21:14; Deu 18:22; Deu 17:12, - is formed זד an insolent sinner, one who does not sin בּשׁננה , but בּזדון (cf. 1Sa 17:28, where David's brethren bring this reproach against him), or בּיר רמה , and the neuter collective זדים (cf. סטים , Psa 101:3; Hos 5:2) peccata proaeretica or contra conscientiam , which cast one out of the state of grace or favour, Num 15:27-31. For if זדים had been intended of arrogant and insolent possessors of power (Ewald), the prayer would have taken some other form than that of "keeping back"( חשׂך as in 1Sa 25:39 in the mouth of David). זדים , presumptuous sins, when they are repeated, become dominant sins, which irresistibly enslave the man ( משׁל with a non-personal subject, as in Isa 3:4 , cf. Psa 103:19); hence the last member of the climax (which advances from the peccatum involuntarium to the proaereticum , and from this to the regnans ): let them not have dominion over me ( בי with Dechî in Baer; generally wrongly marked with Munach ).

Then ( אז ), when Thou bestowest this twofold favour upon me, the favour of pardon and the grace of preservation, shall I be blameless ( איתם 1 fut . Kal , instead of אתּם , with י as a characteristic of ē ) and absolved ( ונקּיתי not Piel , as in Psa 19:13, but Niph., to be made pure, absolved) from great transgression. פּשׁע

(Note: The Gaja with מפּשׁע is intended in this instance, where מפשׁע רב are to be read in close connection, to secure distinctness of pronunciation for the unaccented ע , as e.g., is also the case in Psa 78:13, ים בּקע ( bāḳa‛jām ).)

from פּשׁע (root פש ), to spread out, go beyond the bounds, break through, trespass, is a collective name for deliberate and reigning, dominant sin, which breaks through man's relation of favour with God, and consequently casts him out of favour, - in one word, for apostasy. Finally, the psalmist supplicates a gracious acceptance of his prayer, in which both mouth and heart accord, supported by the faithfulness, stable as the rock ( צוּרי ), and redeeming love ( גּואלי redemptor, vindex , root גל , חל , to loose, redeem) of his God. היה לרצון is a standing expression of the sacrificial tôra, e.g., Lev 1:3. The לפניך , which, according to Exo 28:38, belongs to לרצון , stands in the second member in accordance with the "parallelism by postponement."Prayer is a sacrifice offered by the inner man. The heart meditates and fashions it; and the mouth presents it, by uttering that which is put into the form of words.

Constable: Psa 19:1-14

Psalm 19

David observed that under the influence of the sun the heavens make God's handiwork in creation known to humanity. Likewise people learn of God's plan to bless humankind under the influence of God's Law. In view of this dual revelation, in nature and in Scripture, David prayed that God would cleanse his life so he would be acceptable to God.

In the polytheistic ancient Near East this psalm was a strong polemic against the pagan sun gods whom their worshippers credited with executing justice. The psalmist claimed that Israel's God was the Creator of the heavens including the sun, and He established justice on the earth.

Constable: Psa 19:1-5

1. Revelation from nature 19:1-6

19:1 This verse is a summary statement. The "heavens" refers to what appears in the sky above us. The "firmament" or "sky" is the canopy that seems to cover the earth from our vantage point as we look up. It is a synonym for "heavens." The glory of God in this context points to the splendor of the Creator. As we look up, we see the amazing handiwork of God.

19:2-4b Every day and every night this revelation of the power and greatness of the Creator goes out since human beings observe it daily. The presence of the heavenly host is a non-verbal testimony to God's existence that reaches every part of the planet. Everyone regardless of his or her language can understand it (cf. Rom. 1:18-20).⁵⁶ This is "the paradox of wordless speech."⁵⁷

19:4c-6 God has placed the sun in the heavens. He, not it, is supreme. The figures of the bridegroom and the runner picture the glory and power of this centerpiece of God's creation. Since it is so glorious its creator must be even more glorious. The pagans used the same figures of speech to describe the sun, which they worshipped as sovereign.⁵⁸

The name of God used in verses 1-6 is El, a title that describes the power of God. El is "the strong one." In verses 7-9 and 14 the psalmist wrote that El is Yahweh, the name of God that stresses His covenant relationship to Israel. Thus he claimed that the Creator is Israel's God, not some pagan nature deity.

Constable: Psa 19:6-10

2. Revelation from Scripture 19:7-11

19:7 The revealed Word of God has the same dominant influence over humankind as the sun does over nature. Whereas the sun restores natural life, the Law restores the life of the human soul. The sun dispels physical darkness, but the Word of God removes the darkness of ignorance from our understanding. It is flawless and reliable.

19:8 Furthermore it brings joy and wisdom to people because it is correct and enlightening. The terms "testimony" (v. 7; "statutes, NIV), "precepts," "commandment" ("commands," NIV), and "judgments" (v. 9; "ordinances," NIV) all refer to various parts of the Law.

19:9 The special revelation of God in Scripture is also free from any mixture of truth and error; it is consistent with reality. Consequently it is enduring and completely righteous. The word "fear" refers to the whole Law. Knowledge of God's Law puts the fear (reverential trust) of God in people's hearts (cf. Deut. 4:10 AV).

19:10-11 David regarded the words of God as more valuable than gold, the most expensive substance in his day, and more pleasing and satisfying than honey, the sweetest substance. God's words warned him of error and danger, and they brought him rewards of many kinds as he followed them.

Constable: Psa 19:11-13

3. Prayer for cleansing 19:12-14

19:12-13 David's rhetorical question expresses the impossibility of knowing if or when we violate God's will without the light that His Word provides. It can bring to light faults hidden otherwise and can warn us of what displeases God so we can avoid these offenses. David asked God to use His Word to bring these sins to his attention so they would not dominate him. This would result in his being blameless in God's sight and free from the huge mass of sin that would be his without the revelation of Scripture.

19:14 In closing this psalm, David prayed that his words and thoughts would please God. In view of the context this takes place as we allow the Word of God of affect our lives. David viewed his words and thoughts as sacrifices to God (cf. Heb. 13:15). This is the implication of "acceptable" or "pleasing." As he closed this psalm he evidently regarded God not as his Judge but as the foundation of his life and the One who had purchased him for a special purpose.

God has revealed Himself in nature and in Scripture. This revelation should move us to bow in humble adoration and willing obedience before our creator.⁵⁹

Commentary -- Other

Evidence: Psa 19:5-6

God’s Law is like the sun . On Judgment Day it will arise with its burning heat and shine the brilliant light of eternal justice on the dark corners of the human heart. Nothing will be hidden from its consuming heat.

Scientific facts in the Bible . In speaking of the sun, the psalmist says that " his going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof." For many years critics scoffed at these verses, claiming that they taught the old false doctrine of geocentricity (i.e., the sun revolves around the earth). Scientists thought the sun was stationary. Then it was discovered in recent years that the sun is in fact moving through space at approximately 600,000 miles per hour. It is traveling through the heavens and has a " circuit" just as the Bible says. Its circuit is so large that it would take approximately 200 million years to complete one orbit.

Evidence: Psa 19:7-11

God’s Law does the following : 1) converts the soul; 2) makes wise the simple; 3) makes the heart rejoice; 4) enlightens the eyes; 5) produces the fear of the Lord; 6) reveals God’s true and righteous judgments; 7) is more to be desired than gold; 8) is sweeter than honey; 9) warns us of God’s wrath; 10) provides a great reward.

THE FUNCTION OF THE LAW

God’s Law is perfect. It is His tool to convert the soul. When a sinner is confronted with God’s holy Law, his conscience affirms its truth. The Law gives understanding to the unre-generate mind. It reveals God’s absolutes and therefore produces the fear of God, leading to repentance. It is of great worth. It is sweet to the converted soul. Its function is to warn sinners of the wrath to come and lead them to shelter in the Savior.

" The law of the Lord...is of use to convert the soul, to bring us back to ourselves, to our God, to our duty; for it shows us our sin-fulness and misery in our departures from God and the indispensable necessity of our return to Him.

" Those who would know sin must get the knowledge of the Law in its strictness, ex-tent, and spiritual nature." Matthew Henry

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 19 (Chapter Introduction)

Overview

Psa 19:1, The creatures shew God’s glory; Psa 19:7, The excellency of the divine law; Psa 19:12, David prays for grace.

It is uncertain when this highly finished and beautiful ode was composed; though some think it was written by David in the wilderness when persecuted by Saul.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 19 (Chapter Introduction)

THE ARGUMENT

The design of this Psalm is to adore and magnify the name of God, for the discovery of his wisdom, and power, and goodness, both by his great and glorious works of creation and providence, and especially by his word and the Holy Scripture; which he prefers before the former.

The heavens declare the glory of God Psa 19:1 . So do night and day, Psa 19:2,3 , and the sun, Psa 19:4-6 . The perfection, purity, and extent of God’ s law; its effects, Psa 19:7-12 . He prayeth against presumptuous sins, Psa 19:13 .

The heavens these visible heavens, so vast and spacious, richly adorned with stars, so various and admirable in their course or station, so useful and powerful in their influences.

Declare not properly, but objectively, as the earth , and trees , and stars are said to speak, Job 12:8 38:7 Isa 55:12 ; they demonstrate or make it evident and undeniable to all men of sense or reason; they are as a most legible book, wherein even he that runs may read it.

The glory of God i.e. his glorious being or existence, his eternal power and Godhead , as it is particularly expressed, Rom 1:20 ; his infinite wisdom and goodness; all which are so visible in them, that it is ridiculous to deny or doubt of them, as it is esteemed ridiculous to think of far meaner works of art, as a house or a book, &c., that they were made without an artist, or without a hand.

The firmament or, the expansion , i.e. all this vast space extended from the earth to the highest heavens, with all its goodly furniture, the same thing which he called heavens.

Showeth his handywork the excellency of the work discovers who was the author of it, that it did not come by chance, nor spring of itself, but was made by the Lord God Almighty.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 19 (Chapter Introduction)

(Psa 19:1-6) The glory of God's works.

(Psa 19:7-10) His holiness and grace as shown in his word.

(Psa 19:11-14) Prayer for the benefit of them.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 19 (Chapter Introduction)

There are two excellent books which the great God has published for the instruction and edification of the children of men; this psalm treats of them both, and recommends them both to our diligent study. I. The book of the creatures, in which we may easily read the power and godhead of the Creator (Psa 19:1-6). II. The book of the scriptures, which makes known to us the will of God concerning our duty. He shows the excellency and usefulness of that book (Psa 19:7-11) and then teaches us how to improve it (Psa 19:12-14).

To the chief musician. A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 19 (Chapter Introduction)

INTRODUCTION TO PSALM 19

To the chief Musician, a Psalm of David. This psalm was penned by David, and inscribed to the chief musician, as others, to be used in public service, and was designed for Gospel times, as the subject of it shows; which is first, not an account of the light of nature, and then of the law of Moses, but of the Gospel of Christ; and especially as ministered in the times of the apostles, as a citation out of it in Rom 10:18, makes clear.