Commentari biblici

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 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.

Day unto day - One day to another; or, each successive day. The day that is passing away proclaims the lesson which it had to convey from the movements of the heavens, about God; and thus the knowledge of God is accumulating as the time moves on. Each day has its own lesson in regard to the wisdom, the power, and the goodness of God, and that lesson is conveyed from one day to another. There is a perpetual testimony thus given to the wisdom and power of the Great Creator.

Uttereth speech - The word here rendered uttereth means properly to pour forth; to pour forth copiously as a fountain. Compare Proverbs 18:4; Proverbs 1:23; Proverbs 15:2, Proverbs 15:28. Hence, the word means to utter; to declare. The word "speech" means properly "a word;" and then, "a lesson;" or "that which speech conveys." The idea is, that the successive days thus impart instruction, or convey lessons about God. The day does this by the returning light, and by the steady and sublime movement of the sun in the heavens, and by all the disclosures which are made by the light of the sun in his journeyings.

And night unto night showeth knowledge - Knowledge respecting God. Each successive night does this. It is done by the stars in their courses; in their order; their numbers; their ranks; their changes of position; their rising and their setting. There are as many lessons conveyed to man about the greatness and majesty of God by the silent movements of each night as there are by the light of the successive days - just as there may be as many lessons conveyed to the soul about God in the dark night of affliction and adversity, as there are when the sun of prosperity shines upon us.

There is no speech nor language where their voice is not heard - Margin, Without these their voice is heard. Hebrew, "without their voice heard." The idea in the margin, which is adopted by Prof. Alexander, is, that when the heavens give expression to the majesty and glory of God, it is not by words - by the use of language such as is employed among men. That is, there is a silent but real testimony to the power and glory of their great Author. The same idea is adopted substantially by DeWette. So Rosenmuller renders it, "There is no speech to them, and no words, neither is their voice heard." High as these authorities are, yet it seems to me that the idea conveyed by our common version is probably the correct one. This is the idea in the Septuagint and the Latin Vulgate. According to this interpretation the meaning is, "There is no nation, there are no men, whatever may be their language, to whom the heavens do not speak, declaring the greatness and glory of God. The language which they speak is universal; and however various the languages spoken by men, however impossible it may be for them to understand each other, yet all can understand the language of the heavens, proclaiming the perfections of the Great Creator. That is a universal language which does not need to be expressed in the forms of human speech, but which conveys great truths alike to all mankind."

That the passage cannot mean that there is no speech, that there are no words, or that there is no language in the lessons conveyed by the heavens, seems to me to be clear from the fact that alike in the previous verse Psalm 19:2, and in the following verse Psalm 19:4, the psalmist says that they do use speech or language, "Day unto day uttereth speech;" "their words unto the end of the world." The phrase "their voice" refers to the heavens Psalm 19:1. They utter a clear and distinct voice to mankind; that is, they convey to people true and just notions of the greatness of the Creator. The meaning, then, it seems to me, is that the same great lessons about God are conveyed by the heavens, in their glory and their revolutions, to all nations; that these lessons are conveyed to them day by day, and night by night; that however great may be the diversities of Speech among men, these convey lessons in a universal language understood by all mankind; and that thus God is making himself constantly known to all the dwellers on the earth. All people can understand the language of the heavens, though they may not be able to understand the language of each other. Of the truth of this no one can doubt; and its beauty is equal to its truth.

Their line - That is, of the heavens. The word used here - קו qav - means properly a cord, or line:

(a) a measuring line, Ezekiel 47:3; Job 38:5; Isaiah 44:13; and then

(b) a cord or string as of a lyre or other instrument of music; and hence, a sound.

So it is rendered here by the Septuagint, φθόγγος phthongos. By Symmachus, ἦχος ēchos. By the Vulgate, sonus. DeWette renders it Klang, sound. Prof. Alexander dogmatically says that this is "entirely at variance with the Hebrew usage." That this sense, however, is demanded in the passage seems to be plain, not only from the sense given to it by the ancient versions, but by the parallelism, where the term "words" corresponds to it:

"Their line is gone out through all the earth;

Their words to the end of the world."

Besides, what could be the sense of saying that their line, in the sense of a measuring line, or cord, had gone through all the earth? The plain meaning is, that sounds conveying instruction, and here connected with the idea of sweet or musical sounds, had gone out from the heavens to all parts of the world, conveying the knowledge of God. There is no allusion to the notion of the "music of the spheres," for this conception was not known to the Hebrews; but the idea is that of sweet or musical sounds, not harsh or grating, as proceeding from the movements of the heavens, and conveying these lessons to man.

And their words - The lessons or truths which they convey.

To the end of the world - To the uttermost parts of the earth. The language here is derived from the idea that the earth was a plane, and had limits. But even with our correct knowledge of the figure of the earth, we use similar language when we speak of the "uttermost parts of the earth."

In them - That is, in the heavens, Psalm 19:1. The meaning is, that the sun has his abode or dwelling-place, as it were, in the heavens. The sun is particularly mentioned, doubtless, as being the most prominent object among the heavenly bodies, as illustrating in an eminent manner the glory of God. The sense of the whole passage is, that the heavens in general proclaim the glory of God, and that this is shown in a particular and special manner by the light, the splendor, and the journeyings of the sun.

Hath he set a tabernacle for the sun - A tent; that is, a dwelling-place. He has made a dwelling-place there for the sun. Compare Habakkuk 3:11, "The sun and moon stood still in their habitation."

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

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

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

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

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

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

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

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 Psalm 1:2. There are six epithets used in these verses Psalm 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:

(a) that it is perfect,

(b) that it converts the soul;

Of the "testimony of the Lord":

(a) that it is sure,

(b) that it makes the simple wise;

Of the "statutes of the Lord":

(a) that they are right,

(b) that they rejoice the heart;

Of the "commandment of the Lord":

(a) that it is pure,

(b) that it enlightens the eyes;

Of the "fear of the Lord":

(a) that it is clean,

(b) that it endures forever;

Of the "judgments of the Lord":

(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 Psalm 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, Psalm 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: Psalm 81:5; Psalm 119:14, Psalm 119:31, Psalm 119:36, Psalm 119:88, Psalm 119:99,Psalm 119:111, Psalm 119:129, Psalm 119:144, Psalm 119:157; Jeremiah 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:" Exodus 16:34; Exodus 25:16, Exodus 25:21-22; Exodus 26:33; Exodus 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 pethı̂y - means simplicity, folly, Proverbs 1:22; and then, simple in the sense of being open to persuasion, easily seduced: Proverbs 7:7; Proverbs 22:3; Proverbs 27:12; Psalm 116:6. Then it means credulous, Proverbs 14:15; and inexperienced, Psalm 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.