Psalms 19

This Psalm consists of two distinct parts. The first part celebrates the revelation of the Power and Majesty of God in Nature, the universal and unceasing testimony of the heavens to their Creator (Psalms 19:1-6). The second part celebrates the moral beauty and beneficent power of Jehovah’s ‘Law’ in its manifold elements and aspects (Psalms 19:7-11); and the Psalmist, viewing his own life in the sight of this holy Law, concludes with a prayer for pardon, preservation, and acceptance (Psalms 19:12-14). The identity of the Lawgiver of Israel with the Creator of the Universe was a fundamental principle of Old Testament religion (Amos 4:13; Amos 5:7-8): and the Psalm is certainly intended to suggest a comparison between the universal revelation of God’s majesty in creation, manifest to all mankind (Romans 1:19-20), and the special revelation of His moral character and of man’s duty in His ‘Law,’ given to Israel only. The use of the Divine names is significant. In the first part God is styled El, as the God of power, the Creator: in the second part He is styled Jehovah (seven times repeated), the Name by which He made Himself known as the covenant God of Israel, the God of grace and redemption. Were the two parts the work of one poet? Form, style, and tone point to a negative answer. No doubt the same poet might have adopted a fresh rhythm to correspond to the change of subject; and the abruptness of the transition from one part to the other cannot be pressed as an argument against unity of authorship, for it is quite in accordance with the spirit of Hebrew poetry to place two thoughts side by side, and leave the reader to draw the intended inference. But the closest parallel to the first part is Psalms 8 : to the second, Psalms 119. We know from the example of Psalms 108 that no scruples were felt in combining parts of different poems into a new whole; and it seems most probable that the second part of the Psalm was written as a supplement to part of an already existing poem, or that portions of two poems were combined, with a view of suggesting the comparison between God’s two great volumes of Nature and the Scriptures. Each of these volumes has its special lessons. Rightly interpreted, they can never be in conflict. “It is written,” says Lord Bacon, “Coeli enarrant gloriam Dei; but it is not written coeli enarrant voluntatem Dei: but of that it is said, ad legem et testimonium: si non fecerint secundum verbum istud &c.” (Advancement of Learning, II. 25, 3). “The starry sky above me,” said Kant, “and the moral law in me, … are two things which fill the soul with ever new and increasing admiration and reverence.” Wallace’s Kant, p. 53. What does the Psalmist mean by “the law of Jehovah,” which he describes in different aspects as testimony, precepts, commandment, fear, judgements? it is the moral law embodied in the Pentateuch, but not this exclusively, but all the priestly and prophetic teaching by which Jehovah’s will was made known. The “Law” is to the writer no burden-some and vexatious restriction of liberty, but a gracious reflection of the holiness of God, designed to lead man in the way of life and peace. Yet already in the closing verse we have a hint of the sterner function of the Law as an instrument for teaching man to know his own sinfulness (Romans 3:20), and to feel the need of an effectual atonement (Romans 8:3). Psalms 19 is one of the Proper Psalms for Christmas Day. The Revelation of God in Nature, and the Revelation of God in His Word, prepared the way for the crowning Revelation of God in the Incarnation (Bp. Perowne).

Psalms 19:1-6

1–6. The universal revelation of God in Nature.

Psalms 19:2

2. This proclamation is continuous and unceasing. “Dies diem docet.” Each day, each night, hands on the message to its successor in an unbroken tradition. Day and night are mentioned separately, for each has a special message entrusted to it: the day tells of splendour, power, beneficence; the night tells of vastness, order, mystery, beauty, repose. They are “like the two parts of a choir, chanting forth alternately the praises of God.” (Bp. Horne.) uttereth] Lit. pours out, in copious abundance. sheweth] Or, proclaimeth, a different word from that of Psa 19:1. Knowledge is “that which may be known of God” (Romans 1:19). “Aristotle says[10], that should a man live under ground, and there converse with works of art and mechanism, and should afterwards be brought up into the open day, and see the several glories of the heaven and earth, he would immediately pronounce them the works of such a being as we define God to be.” Addison in The Spectator, No. 465. [10] The passage is a fragment of Aristotle’s Dialogue on Philosophy quoted by Cicero De Natura Deorum, ii. 37. 95, and is well worth referring to.

Psalms 19:3

3. (a) The rendering of A.V. means that the message of the heavens reaches all nations of every language alike, and is intelligible to them. But the Heb. words rendered speech and language will not bear this explanation. (b) The rendering It is not a speech or wordsWhose voice is unintelligible, is that of most of the ancient versions (LXX, Aq., Symm., Theod., Vulg., Jer.). But it does not satisfy the parallelism, and it is unnatural to refer their voice to ‘speech and words’ rather than to ‘the heavens.’ (c) It is best to render (cp. R.V.) There is neither speech nor words, Unheard is their voice. Their message though real is inarticulate. Thus understood, the verse qualifies Psalms 19:2, and is in close connexion with Psalms 19:4. Theirs is a silent eloquence, yet it reaches from one end of the world to the other. Comp. Addison’s paraphrase: “What though in solemn silence all Move round the dark terrestrial ball? What though nor real voice nor sound Amid their radiant orbs be found? In reason’s ear they all rejoice, And utter forth a glorious voice, For ever singing, as they shine, ‘The hand that made us is divine’.”

Psalms 19:4

4. This proclamation is universal. The phrase Their line is gone out &c., is to be explained by Jeremiah 31:39; Zechariah 1:16. The measuring line marks the limits of possession. The whole earth is the sphere throughout which the heavens have to proclaim their message. The rendering of P.B.V. their sound follows LXX, Vulg., Symm., Jer., Syr., but it is not justifiable as a rendering of the present text, though it may be got by an easy emendation. A wider application is given to these words by St Paul in Romans 10:18. But his use of them is not merely the adoption of a convenient phrase. It implies a comparison of the universality of the proclamation of the Gospel with the universality of the proclamation of God’s glory in Nature. In them &c.] How naturally the poet singles out the Sun as the chief witness to God’s glory, and personifies it as though it were a king or hero, for whose abode the Creator has fixed a tent in the heavens.

Psalms 19:5

5. Thence he comes forth morning by morning like the bridegroom in all the splendour of his bridal attire, in all the freshness of youthful vigour and buoyant happiness (Isaiah 61:10; Isaiah 62:5): like the hero exulting in the consciousness of strength, and eager to put it to the proof. Cp. Judges 5:31.

Psalms 19:6

6. The beneficent influences of his light and heat are universally felt.

Psalms 19:7-11

7–11. Yet more wonderful than this declaration of God’s glory, more beneficent than the sun’s life-giving light and heat, is Jehovah’s revelation of His will, which quickens and educates man’s moral nature. Its essential characteristics and its beneficent influences are described with an enthusiastic and loving admiration. Note the peculiar rhythm of Psa 19:7-9, in which each line is divided by a well-marked caesura. Cp. Lamentations 1:1 ff. See Introd. p. lx.

Psalms 19:8

8. The statutes] Rather, as R.V., the precepts, the various special injunctions in which man’s obligations are set forth. These make glad the heart with the joy of moral satisfaction. pure] An epithet applied to the sun. Son 6:10. “The law is light” (Proverbs 6:23), and light-giving. Cp. Psalms 119:105; Psalms 119:130; Ephesians 1:18.

Psalms 19:9

9. The fear of the Lord] Another synonym for the ‘law,’ inasmuch as its aim and object is to implant the fear of God in men’s hearts. (Deuteronomy 4:10). It is clean or pure (Psalms 12:6), in contrast to the immoralities of heathenism. It is like Jehovah Himself (Habakkuk 1:13), and like Him, it stands fast for ever (Psalms 102:26); for “righteousness is immortal” (Wis 1:15). The judgments] Decisions, ordinances. These are truth (John 17:17); one and all they are in accordance with the standard of absolute justice (Deuteronomy 4:8).

Psalms 19:10

10. Such is the law in all its parts; a treasure to be coveted; the sweetest of enjoyments when received into the heart. Cp. Psalms 119:72; Psalms 119:103; Psalms 119:127. the honeycomb] Lit. the droppings of the honeycomb, the purest honey which drops naturally from the comb.

Psalms 19:11

11. The Psalmist, as Jehovah’s servant, lets himself be warned by the law. Cp. Ezekiel 33:4 ff. great reward] Cp. Proverbs 22:4; 1 Timothy 4:8; 1 Timothy 6:6.

Psalms 19:12-14

12–14. The contemplation of this holy law leads the Psalmist to express his personal need of preservation and guidance.

Psalms 19:13

13. For sins committed ‘in error,’ (A.V. through ignorance) and for ‘hidden’ offences, the ceremonial law provided an atonement (Leviticus 4:1 ff., Leviticus 4:13 ff; Leviticus 5:2 ff.; Numbers 15:22 ff.); but for sins committed ‘with a high hand,’ in a spirit of proud defiance, there was no atonement (Numbers 15:30-31). From such presumptuous sins he prays to be restrained, as David was once restrained from a desperate act of revenge (1 Samuel 25:39). Such sins soon become a man’s masters, and he becomes their slave (John 8:34). They rule over him, instead of his ruling over them (Genesis 4:7). For presumptuous, lit. proud, cp. presumptuously, lit. in pride, Exodus 21:14; Deuteronomy 17:12-13. Then (he continues) if Thou dost grant me this grace, shall I be perfect, heart-whole with Thee (Psalms 18:23), and I shall be clear from great transgression, innocent of the deadly sin of rebellion (Isaiah 1:2) and apostasy from Jehovah. But the word rendered ‘presumptuous sins’ everywhere else means ‘proud men,’ and this may be its meaning here. The Psalmist prays to be saved from the oppression of the proud and godless, lest he should be tempted even to deny God. Cp. Psalms 119:121-122; and note how often “the proud” are mentioned in that Psalm, and how the thought of faithfulness to the Law in the teeth of mockery and persecution is emphasised ( Psalms 119:51; Psalms 119:69; Psalms 119:78; Psalms 119:85-87).

Psalms 19:14

14. be acceptable] An expression borrowed from the laws of sacrifice. See Leviticus 1:3-4 (R.V.); cp. Exodus 28:38. Prayer, “uttered or unexpressed,” is a spiritual sacrifice. Cp. Psalms 141:2; Hosea 14:2. The P.B.V., be always acceptable, is from the LXX. The Heb. for always would be tâmîd. If this word may be restored to the text on the authority of the LXX, it would suggest a reference to the daily sacrifice which was to be offered continually (Exodus 29:38 ff.), and in later times was called the Tâmîd. my strength &c.] My rock (see on Psalms 18:2), and my redeemer, delivering me from the tyranny of enemies and the bondage of sin, as He delivered Israel from the bondage of Egypt. Cp. Exodus 15:13; Isaiah 63:9.