Text -- Psalms 19:7 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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.

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.

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 19:7

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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

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)

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.

Commentary -- Verse Notes / Footnotes

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.

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.

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.

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.

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 19:7-9

(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.

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 19:6-10

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.

Commentary -- Other

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.