Bible Commentaries

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, Ps 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 (Ps 19:7-11) and then teaches us how to improve it, Ps 19:12-14.

This very beautiful psalm is designed to illustrate the superiority of revealed truth above the light of nature in showing the character and perfections of God. In doing this, there is no attempt in the psalm, as there should be none on our part in explaining it, to undervalue or disparage the truths about God revealed by nature. All that could now be said in regard to the works of creation, as illustrating the divine perfections, is really admitted by the psalmist Psalm 19:1-6; and yet this is placed in strong contrast with the revelations disclosed in the "law of the Lord," that is, in his revealed word Psalm 19:7-11. The revelations of nature, and the higher revelation by inspiration, belong to the same system of religion, and are alike designed to illustrate the being, the perfections, and the government of God. The friend of religion should claim the one as well as the other; the defense of the Bible as a revelation from God should not lead us to disparage or undervalue the disclosures respecting God as made by nature. He who asserts that a revelation is necessary to mankind, and who maintains that the light of nature is not sufficient for the wants of man, should nevertheless concede all that can be known from the works of God about the Creator; should rejoice in all that truth; and should be willing that all should be learned that can be learned about God from his works. When all this is admitted, and all this learned, there will be still an ample field for the higher disclosures which revelation claims to make.

Nor did the psalmist apprehend that the revelations about God which are made in his works would be in conflict with those which are made in his word. He evidently felt, in looking at these works of creation, that he was learning truths which would in no manner contradict the higher truths communicated by revelation; that the investigation of the one might be pursued to any extent without showing that the other was needless, or bringing the truth of the other into peril.

This psalm consists properly of three parts:

I. The revelation of God in his works, Psalm 19:1-6.

II. The higher and more glorious revelation of himself in his law, Psalm 19:7-10.

III. The bearing of these truths on the present character and conduct of the author, and consequently their adaptedness to produce the same effect on others, Psalm 19:11-14.

(a) in warning men of the nature of sin, and thus keeping them from transgression, Psalm 19:11;

(b) in making them aware of the extent and depth of sin, and especially of secret faults, Psalm 19:12;

(c) in leading them to pray earnestly that they may be cleansed from secret faults, and be kept back or restrained from presumptuous sins, Psalm 19:12-13;

(d) in leading them to pray earnestly that their words and thoughts may be made acceptable to God, Psalm 19:14.

The psalm is said in the title to be "A Psalm of David;" and there is nothing in the psalm itself to create a doubt in regard to the correctness of this statement. It is impossible, however, to determine when, or in what circumstances, it was composed, for there are no internal marks which will fix it at any particular period of the life of the author. There is no allusion either to persecution or to triumph; to private, domestic, or public life - or to any of the known circumstances of the history of David. If a conjecture may be allowed, it would seem not improbable that it was composed in those calm periods of his history when he led a shepherd-life; when he had abundant time to contemplate the movements of the heavenly bodies by day and by night, and to meditate on them in contrast with the higher truths which God had made known in his law.

Rosenmuller conjectured at one time that the psalm was originally two, and that the two were afterward united into one. DeWette also looked favorably on this supposition. Rosenmuller, however, subsequently saw occasion to retract this, and to adopt the opinion that it was originally one composition. This is undoubtedly the correct idea, as appears not only from the fact that there is no evidence that these were two psalms, and from the general character and construction of the psalm, but from the fact that the conclusion Psalm 19:12-14 seems to be based on the contemplation of all the truth which God in any way makes known to the soul. On the supposition that the psalm is one, this is a proper termination of the whole composition. On the other supposition, no small part of the beauty of the psalm would be lost.

In respect to the meaning of the title, "To the chief Musician," see the introduction to Psalm 4:1-8.

The heavens and their host proclaim the majesty of God, Psalm 19:1-6; the excellence and perfection of the Divine law, Psalm 19:7-10; its usefulness, Psalm 19:11. The psalmist prays for pardon and preservation from sin, Psalm 19:12, Psalm 19:13; and that his words and thoughts may be holy, Psalm 19:14.

The title of this Psalm has nothing particular in it; but it is not very clear that it was written by David, to whom it is attributed; though some think that he composed it in the wilderness, while persecuted by Saul. For this opinion, however, there is no solid ground. There is no note in the Psalm itself to lead us to know when, where, or by whom it was written. It is a highly finished and beautiful ode.

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 Romans 10:18, makes clear.

XIX.

The abrupt change in rhythm, and apparently in thought, at Psalm 19:7 of this poem suggests a compilation from two originally distinct pieces. This view, it is true, is not supported by any ancient texts or versions, and, among modern scholars, there are some of eminence who still maintain the original unity. They urge that the psalm merely repeats what is the fundamental principle of the Theocracy, which is expressly testified by the Old Testament from the earliest times—the identity of the God of Revelation with the Creator of the universe. But this gives a very imperfect, and hardly a correct, explanation of the psalm. For the second part does not treat the moral law as a revelation of God to man, but as a revelation to man of his duties, and implies that man continually needs forgiveness for lapsing from the road of right. It would be truer to the spirit of the Old Testament to urge that a poet, thrown by the contemplation of the glory of the heavens into a state of religious emotion, naturally passes on to the Law where he has had prepared for him a guide and help in his religion. But for the original separation of the two pieces, the versification, the tone, the poetic feeling all plead. It was, however, an inspired moment when they were united, and thus made to suggest the deep truth that man’s obedience to the Divine will, though it cannot be so unswerving as that of the heavens, but is inconstant, and often fails, yet is of a higher order, and is fruitful of yet higher and nobler praise than all the evidence of power and majesty in the outward works of God. The glory of conscious above that of unconscious obedience did not definitely present itself, perhaps, to the mind of him who completed the poem, but it is latent there. The sun leaping forth from his eastern tent to flame through his glorious day, knows nothing of the self-questionings and fears felt by God’s human servant trying to do His will. It is only by a bold metaphor that Wordsworth can connect the idea of duty with the law which “preserves the stars from wrong.” More in harmony with the feeling suggested by the psalm is the answer put by another poet into the mouth of nature to console the human soul ashamed of its “struggling task’d morality” in view of the serene service of earth and sky—

“‘Ah! child,’ she cried, ‘that strife Divine,

Whence was it, for it is not mine?

There is no effort on my brow;

I do not strive, I do not weep;

I rush with the swift spheres, and glow

In joy, and when I will, I sleep.’ ”

MATTHEW ARNOLD.

The Davidic authorship of the first part of the psalm is hardly to be questioned.

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 (Psalm 19:1-6). The second part celebrates the moral beauty and beneficent power of Jehovah’s ‘Law’ in its manifold elements and aspects (Psalm 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 (Psalm 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).

Ps 19:1-14.

After exhibiting the harmonious revelation of God's perfections made by His works and His word, the Psalmist prays for conformity to the Divine teaching.

1. the glory of God--is the sum of His perfections

(Ps 24:7-10; Ro 1:20).

firmament--another word for "heavens"

(Ge 1:8).

handywork--old English for "work of His hands."

The heavens declare the glory of God - They announce, proclaim, make known his glory. The word heavens here refers to the material heavens as they appear to the eye - the region of the sun, moon, and stars. The Hebrew word is used in the Scriptures uniformly in the plural number, though in our common translation the singular number is often used. Genesis 1:1, Genesis 1:8-9, Genesis 1:14, Genesis 1:17, Genesis 1:20; Genesis 6:17; Genesis 7:11, Genesis 7:19, Genesis 7:23; et soepe. The plural, however, is often retained, but without any special reason why it should be retained in one place rather than in another. Genesis 2:1, Genesis 2:4; Deuteronomy 10:14; Ezra 9:6; Psalm 2:4; Psalm 8:1, Psalm 8:3; Psalm 18:13. The original idea may have been that there was one heaven above another - one in which the sun was placed, another in which the moon was placed, then the planets, the fixed stars, etc. Above all was supposed to be the place where God dwells. The word glory here means that which constitutes the glory or honor of God - his wisdom, power, skill, faithfulness, benevolence, as seen in the starry worlds above us, the silent, but solemn movements by day and by night. The idea is, that these convey to the mind a true impression of the greatness and majesty of God. The reference here is to these heavens as they appear to the naked eye, and as they are observed by all men. It may be added that the impression is far more solemn and grand when we take into the estimate the disclosures of the modern astronomy, and when we look at the heavens, not merely by the naked eye, but through the revelations of the telescope.

And the firmament - See the note at Daniel 12:3. The word rendered firmament - רקיע râqı̂ya‛, means properly "an expanse" - that which is spread out - and is applied to the heavens as they appear to be spread out or expanded above us. The word occurs elsewhere in the following places, and is always rendered "firmament" in our common version, Genesis 1:6, Genesis 1:7 (twice), Genesis 1:8, Genesis 1:14, Genesis 1:15, Genesis 1:17, Genesis 1:20; Psalm 150:1; Ezekiel 1:22-23, Ezekiel 1:25-26; Ezekiel 10:1; Daniel 12:3. The word "firmament" - that which is firm or fixed - is taken from the word used by the translators of the Septuagint, στερέωμα stereōma, from the idea that the heavens above us are a solid concave. In the Scriptures the stars are represented as placed in that expanse, so that if it should be rolled together as a tent is rolled up, they would fall down to the earth. See the note at Isaiah 34:4. The reference in the passage before us is to the heavens as they appear to be spread out over our heads, and in which the stars are fixed.

Showeth his handywork - The heavens make known the work of his hands. The idea is that God had made those heavens by his own hands, and that the firmament, thus adorned with sun, and moon, and stars, showed the wisdom and skill with which it was done. Compare Psalm 8:3.