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英文原文
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.
1-6
God's Glory Seen in the Creation
受造之物所见神的荣耀
大卫的诗，交与伶长。
¹ 诸天述说神的荣耀，穹苍传扬他手段。
² 这日到那日发出言语，这夜到那夜传出知识。
³ 无言无语，也无声音可听。
⁴ 它的量带通遍天下，它的言语传到地极。神在其间为太阳安设帐幕，
⁵ 太阳如同新郎出洞房，又如勇士欢然奔路。
⁶ 它从天这边出来，绕到天那边，没有一物被隐藏不得它的热气。
诗人从全世界人人每日所见的可见之物，在这些经文里引导我们思想神那不可见之事——他的存在显然无可辩驳地显明，他的荣耀在可见的天上——其结构与华美、天体的次序与影响——中显得无比辉煌。神权能的这一证据，不仅足以显出无神论者的愚妄——他们看见有诸天，却说"没有神"；看见果效，却说"没有原因"——也足以显出偶像崇拜者的愚妄与其想象的虚空：诸天虽述说神的荣耀，他们却把那荣耀归给天上的众光，而这些光本身正是引导他们当单单归给神——众光之父——的。在此当留意——
一、受造之物向我们宣告的是什么。它们在许多方面对我们有用、对我们有益，但最甚的乃在此：它们述说神的荣耀，以显明他的作为（诗19:1）。它们明明说自己是神手所作的工；因为它们不能从永存而来——一切接续与运行必有其起点；它们不能造自己——这是矛盾的；它们不能因原子偶然相撞而产生——这是荒谬的，更当被嘲弄而非被论理：因此它们必有一位创造者，而这位创造者只能是无限的、智慧、有大能且美善的永恒之心。如此便显出它们是神的作为，是他指头所造的（诗8:3），所以它们述说他的荣耀。从那作为的卓越，我们不难推断其伟大作者无限的完全。从诸天的明亮，我们可推知创造者是光；其广阔无垠表明他的无限广大，其高耸表明他的超越与主权，其对此地的影响表明他的统治、他的护理、他的普遍恩慈：这一切都述说他全能的权能——它们最初被造藉此权能，又照那时所定的定例存立到今日。
二、显明这事的是其中哪些？1. 诸天与穹苍——广阔无垠的空气与以太，以及众行星与恒星的轨道。人在身体构造上比走兽有这益处：走兽被造俯视，因为它们的灵必要往下去；人却被造直立向上，因为他的灵不久要上升，他的心思如今也当上升。2. 昼夜不断的、有规律的更迭（诗19:2）：这日到那日，那夜到那夜，都述说那位最初将光暗分开之神的荣耀；他又自起初到今日保守这所立的次序毫无变动，照着神与挪亚所立的约（创8:22）：地还存留的时候，稼穑、寒暑、冬夏、昼夜就永不停息——这护理之约因它的稳固而被用来与恩典之约相比（耶33:20，耶31:35）。昼夜如此准确地交替更换，是神权能的极大证据，并呼召我们观察：正如在自然之国，在护理之国里也是一样，他造光，又造暗（赛45:7），并把二者对立而设。这也是他对人良善的证据；因为他叫早晨和欢呼的声音出来（诗65:8）。他藉此不变的轮转不仅荣耀自己，也使我们得满足；因为晨光有利于日间的工，暮影有利于夜间的安息；每日每夜都述说神的良善，它们作完见证之后，便将其留给第二日、第二夜，继续同样的见证。3. 太阳的光与影响力特别地述说神的荣耀；因为在一切天体中，它本身最为显眼，对这下方世界也最为有益——若没有它，这世界将全是地牢，全是荒漠。大卫很可能是在看见日出之时写下本诗，并从其辉煌中趁机述说神的荣耀，这并非不合理的推测。关于太阳，此处当留意：（1）所派定给它的所在。神在诸天为太阳安设了帐幕。天上的众体被称为天上的万军，因此说他们住在帐棚里，如同兵士安营，本是合宜。说太阳有帐幕，不仅因为它不断运行，从无固定的居所，更因为它所有的居所在末期必将如帐棚被拆下——那时天要如书卷卷起，太阳要变为黑暗。（2）所指派给它的轨道。那荣耀的受造之物并非被造来闲置；它的出来（至少在我们眼中如此）是从诸天的一点，其轨道再到相对的一点，再（以完成其每日的周转）回到那同一点；其稳定与恒常如此，以至于我们能够准确地预告将来的某日太阳将在某处升起的时分。（3）它所显现的辉煌。它如新郎出洞房——盛装打扮、华美佩戴，人手所能作的极至；它自己看可悦，也叫它四围一切都可悦；因为新郎的朋友听见新郎的声音就甚喜乐（约3:29）。（4）它行此一周时所怀的欢欣。这要走的圆周虽似甚大，它又无片刻休歇，但为顺服那受造的法则、为服事人，它不仅如此行，更以极大的喜悦如此行——如勇士欢然奔路。公义之日头基督，正是以如此的满足完成了所交给他作的工。（5）它对这地的普遍影响：没有一物被隐藏不得它的热气——连地腹中的金属也不例外，太阳对它们也有影响。
三、神荣耀的宣告是向谁而作。是向世界各处（诗19:3、4）：无言无语（无任何民族——因为诸民族是按他们的方言分立的，创10:31-32）它的声音不被听见。它的量带通遍全地（可作赤道线），与之它的言语传到地极，宣告自然之神的永能（诗19:4）。使徒以此为据，说明犹太人不应因他与别人将福音传给外邦人而发怒——因为神已藉受造之工向外邦世界显明了自己，并不未给自己留下见证（罗10:18），所以他们若拜偶像，便无可推诿（罗1:20-21）。那些藉传福音给他们、竭力使他们转离偶像的人，也无可责备。神既用这些方法阻止他们的背道，结果无效，使徒们用别的方法挽回他们，本为善举。它们无言无语（有人如此读）它们的声音却被听见。万民都可以听见这些天然不朽的传道者，用自己的方言，向他们讲说神的奇妙作为。
我们唱诗19:1-6时，当将我们因天上众光所得的一切安慰与益处归荣耀给神，同时仍要仰望之上、超越它们而看那公义之日头。
英文原文
God's Glory Seen in the Creation
To the chief musician. A psalm of David.
¹ The heavens declare the glory of God; and the firmament showeth his handywork.
² Day unto day uttereth speech, and night unto night showeth knowledge.
³ There is no speech nor language, where their voice is not heard.
⁴ Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
⁵ Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.
⁶ His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.
From the things that are seen every day by all the world the psalmist, in these verses, leads us to the consideration of the invisible things of God, whose being appears incontestably evident and whose glory shines transcendently bright in the visible heavens, the structure and beauty of them, and the order and influence of the heavenly bodies. This instance of the divine power serves not only to show the folly of atheists, who see there is a heaven and yet say, "There is no God," who see the effect and yet say, "There is no cause," but to show the folly of idolaters also, and the vanity of their imagination, who, though the heavens declare the glory of God, yet gave that glory to the lights of heaven which those very lights directed them to give to God only, the Father of lights. Now observe here,
1. What that is which the creatures notify to us. They are in many ways useful and serviceable to us, but in nothing so much as in this, that they declare the glory of God, by showing his handy-works, Ps 19:1. They plainly speak themselves to be God's handy-works; for they could not exist from eternity; all succession and motion must have had a beginning; they could not make themselves, that is a contradiction; they could not be produced by a casual hit of atoms, that is an absurdity, fit rather to be bantered than reasoned with: therefore they must have a Creator, who can be no other than an eternal mind, infinitely wise, powerful, and good. Thus it appears they are God's works, the works of his fingers (Ps 8:3), and therefore they declare his glory. From the excellency of the work we may easily infer the infinite perfection of its great author. From the brightness of the heavens we may collect that the Creator is light; their vastness of extent bespeaks his immensity, their height his transcendency and sovereignty, their influence upon this earth his dominion, and providence, and universal beneficence: and all declare his almighty power, by which they were at first made, and continue to this day according to the ordinances that were then settled.
II. What are some of those things which notify this? 1. The heavens and the firmament—the vast expanse of air and ether, and the spheres of the planets and fixed stars. Man has this advantage above the beasts, in the structure of his body, that whereas they are made to look downwards, as their spirits must go, he is made erect, to look upwards, because upwards his spirit must shortly go and his thoughts should now rise. 2. The constant and regular succession of day and night (Ps 19:2): Day unto day, and night unto night, speak the glory of that God who first divided between the light and the darkness, and has, from the beginning to this day, preserved that established order without variation, according to God's covenant with Noah (Ge 8:22), that, while the earth remains, day and night shall not cease, to which covenant of providence the covenant of grace is compared for its stability, Jer 33:20, Jer 31:35. The counterchanging of day and night, in so exact a method, is a great instance of the power of God, and calls us to observe that, as in the kingdom of nature, so in that of providence, he forms the light and creates the darkness (Isa 45:7), and sets the one over-against the other. It is likewise an instance of his goodness to man; for he makes the out-goings of the morning and evening to rejoice, Ps 65:8. He not only glorifies himself, but gratifies us, by this constant revolution; for as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night; every day and every night speak the goodness of God, and, when they have finished their testimony, leave it to the next day, to the next night, to stay the same. 3. The light and influence of the sun do, in a special manner, declare the glory of God; for of all the heavenly bodies that is the most conspicuous in itself and most useful to this lower world, which would be all dungeon, and all desert, without it. It is not an improbable conjecture that David penned this psalm when he had the rising sun in view, and from the brightness of it took occasion to declare the glory of God. Concerning the sun observe here, (1.) The place appointed him. In the heavens God has set a tabernacle for the sun. The heavenly bodies are called hosts of heaven, and therefore are fitly said to dwell in tents, as soldiers in their encampments. The sun is said to have a tabernacle set him, no only because he is in continual motion and never has a fixed residence, but because the mansion he has will, at the end of time, be taken down like a tent, when the heavens shall be rolled together like a scroll and the sun shall be turned to darkness. (2.) The course assigned him. That glorious creature was not made to be idle, but his going forth (at least as it appears to our eye) is from one point of the heavens, and his circuit thence to the opposite point, and thence (to complete his diurnal revolution) to the same point again; and this with such steadiness and constancy that we can certainly foretel the hour and the minute at which the sun will rise at such a place, any day to come. (3.) The brightness wherein he appears. He is as a bridegroom coming out of his chamber, richly dressed and adorned, as fine as hands can make him, looking pleasantly himself and making all about him pleasant; for the friend of the bridegroom rejoices greatly to hear the bridegroom's voice, Joh 3:29. (4.) The cheerfulness wherewith he makes this tour. Though it seems a vast round which he has to walk, and he has not a moment's rest, yet in obedience to the law of this creation, and for the service of man, he not only does it, but does it with a great deal of pleasure and rejoices as a strong man to run a race. With such satisfaction did Christ, the Sun of righteousness, finish the work that was given him to do. (5.) His universal influence on this earth: There is nothing hidden from the heart thereof, no, not metals in the bowels of the earth, which the sun has an influence upon.
III. To whom this declaration is made of the glory of God. It is made to all parts of the world (Ps 19:3,4): There is no speech nor language (no nation, for the nations were divided after their tongues, Ge 10:31,32) where their voice is not heard. Their line has gone through all the earth (the equinoctial line, suppose) and with it their words to the end of the world, proclaiming the eternal power of God of nature, Ps 19:4. The apostle uses this as a reason why the Jews should not be angry with him and others for preaching the gospel to the Gentiles, because God had already made himself known to the Gentile world by the works of creation, and left not himself without witness among them (Ro 10:18), so that they were without excuse if they were idolaters, Ro 1:20,21. And those were without blame, who, by preaching the gospel to them, endeavoured to turn them from their idolatry. If God used these means to prevent their apostasy, and they proved ineffectual, the apostles did well to use other means to recover them from it. They have no speech or language (so some read it) and yet their voice is heard. All people may hear these natural immortal preachers speak to them in their own tongue the wonderful works of God.
In singing Ps 19:1-6 we must give God the glory of all the comfort and benefit we have by the lights of the heaven, still looking above and beyond them to the Sun of righteousness.
7-14
The Excellency of the Scriptures
圣经的卓越
⁷ 耶和华的律法全备，能苏醒人心；耶和华的法度确定，能使愚人有智慧； ⁸ 耶和华的训词正直，能快活人的心；耶和华的命令清洁，能明亮人的眼目。 ⁹ 耶和华的道理洁净，存到永远；耶和华的典章真实，全然公义— ¹⁰ 都比金子可羡慕，且比极多的精金可羡慕；比蜜甘甜，且比蜂房下滴的蜜甘甜。 ¹¹ 况且你的仆人因此受警戒，守着这些便有大赏。 ¹² 谁能知道自己的错失呢？愿你赦免我隐而未现的过错。 ¹³ 求你拦阻仆人不犯任意妄为的罪，不容这罪辖制我，我便完全，免犯大罪。 ¹⁴ 耶和华—我的磐石，我的救赎主啊，愿我口中的言语、心里的意念在你面前蒙悦纳。
神的荣耀（即他对人的美善）在创造的作为中显明甚多，但藉着神的启示更为显明。圣经常作我们对神当尽的本分和对神所存盼望的准则，其用途和益处比昼夜更大，比我们所呼吸的空气或日头的亮光更大。神藉着作为所作的启示，在人尚正直时本已够用；但要拯救人脱离堕落的状态，就必须另辟途径——必须藉着神的道来成就。在此，
一、诗人论到神话语的卓越性质和功用，用了六句话（诗 19:7-9），每句都重复「耶和华」之名，并非虚空的重复，因为律法的权威和一切卓越都来自赐律者。这里用六个不同的名称来称呼神的话语，为要涵盖全部神的启示——包括命令和应许，尤其是福音。这里又论到它的几个良好性质，证明其出于神，推荐它给我们的心，并使它超乎一切律法。这里还论到律法在人心中所产生的几个良好果效，显明其设计宗旨、我们当如何使用，以及与它同行并藉它作工的神恩典的功效何等奇妙。1.「耶和华的律法全备。」它全然没有败坏，全然充满一切美善，全然合乎它所设计的功用；它能使属神的人得以完全（提后 3:17）。不可加添，也不可删减。它能「苏醒人心」，使我们归回自己、归回我们的神、归回我们的本分；因为它向我们显明，我们离开神是何等有罪和可怜，以及归回他是何等不可少。2.「耶和华的法度」（即为神向我们作见证的）「确定」——无可置疑地、不可违背地确定，我们可以相信、倚靠，并确信它不会欺骗我们。它是神圣真理的可靠显明，是尽本分之道的可靠指引。它是活泼安慰的稳固根基，也是恒久盼望的稳固根基。它能使人有智慧，使我们有「得救的智慧」（提后 3:15）。它使我们洞悉属神的事，并预见将来的事。它要使我们从事最美善的工作，并保全我们真正的利益。它甚至能使「愚人」（纵使在今世谋算拙劣）为自己的灵魂和永恒而有智慧。那些谦卑单纯、自觉愚拙、愿意受教的人，必因神的话语而有智慧（诗 25:9）。3.「耶和华的训词」（凭他的权柄所定、约束一切临到之人的）「正直」——完全符合善恶永恒的规则和原则，即人的正确理性与神的正确谋略。神关于万事的命令尽都正确（诗 119:128），正如所当有的；我们若接受并顺服，它们能使我们归正；又因它们正直，所以能「快活人的心」。律法在基督的手中看见，便使人有喜乐的理由；当它写在我们心上时，便为永久的喜乐立下根基，使我们归回正道。4.「耶和华的命令清洁」——它明亮，毫无幽暗；它洁净，毫无渣滓和污秽。它本身已脱离一切杂质，并能使领受和接受它的人得洁净。它是圣灵用以「明亮人的眼目」的寻常途径；它使我们看见并觉察自己的罪和痛苦，并指引我们当尽的本分之道。5.「耶和华的道理」（在道中所规定、在心中掌权、在生活上行出的真实敬虔和虔诚）「洁净」——本身洁净，并能使我们洁净（约 15:3）；它能洁净我们的道（诗 119:9）。它「存到永远」；它有永远的约束力，永不能废去。礼仪之律早已废去，但论到敬畏神的律却永远不变。时间不能改变道德之善恶的本性。6.「耶和华的典章」（他一切以无限智慧所定的命令）「真实」——以最神圣、无可置疑的真理为根基；它们是「公义」的，全然合乎天然的公平；并且它们是「全然」如此：其中无一不义，都是一体的。
二、他表达了他对神话语的极高评价，以及他已得着并盼望得着的极大益处（诗 19:10,11）。
1. 看他如何高度珍视神的命令。这是所有敬虔之人的特征，他们将他们的信仰和神的话语，（1）置于远在世上一切财富之上。「比金子可羡慕，且比极多的精金」更可羡慕。金子是属地的、属地的事；恩典却是属天的形状。金子只为身体和今世的事；恩典却为灵魂和永恒的事。（2）置于远在一切感官的快乐和喜悦之上。神的话语凭信心领受，对灵魂是甘甜的，「比蜜和蜂房下滴的蜜甘甜」。感官的快乐是畜类的快乐，因此贬低了人那伟大的灵魂；信仰的快乐是天使的快乐，因此抬高了灵魂。感官的快乐是欺哄人的，很快使人厌腻，却永不能满足；但信仰的快乐是实在的、令人满足的，在其中没有过分的危险。
2. 看他如何使用神话语的命令：「你的仆人因此受警戒。」神的话语对世人乃是警诫的话；它警诫我们当尽的本分、当避免的危险，以及当预备的洪水（结 3:17，结 33:7）。它警诫恶人不可在恶道上继续，也警诫义人不可从善道上转离。凡真是神仆人的，都领受这警诫。
3. 看他因顺服神命令而盼望得着什么益处：「守着这些便有大赏。」以尽本分为念的人，不仅不因此受损，反而得益无穷。守神命令不仅有之后的赏赐，就是在守命令之中也有赏赐——顺服有现今的大赏。信仰就是健康和尊荣；是平安和喜乐；它要使我们的安慰甘甜，使我们的十字架轻省，使人生真正有价值，使死亡本身真正可慕。
三、他从这关乎神话语之卓越的敬虔默想中，得出一些好的推论。这样的思想当在我们里面激发虔诚的情感，并且是大有功效的。
1. 他借此机会为自己的罪作悔罪的省察；因为「律法本是叫人知罪」。「命令既如此圣洁、公义、良善，那么『谁能知道自己的错失呢？』无论谁可以，我却不能。」他从神圣律法的正直，学会称自己的罪为「错失」。命令若真实公义，每一条违犯命令的罪都是错失，因其源于错误；每一个恶行都从某种败坏的原则发出；它是偏离我们当照之作工的规矩、当行在其上的道路。他从神圣律法的广大、严格和属灵的性质，学会他的罪如此之多，以致不能数算；又如此极其邪恶，以致不能测透其可憎和毒性。我们犯了许多罪，却因疏忽和对自己的偏私而不觉察；许多已犯的罪我们已忘记了；所以，无论我们在认罪上多么详尽，都必须以「等等——诸如此类」作结；因为神知道我们的恶，比我们所知道的多得多。我们在许多事上都有过失，谁能知道自己得罪了多少次呢？我们如今在恩典之下，不在律法之下，否则我们就灭亡了——这实在是好的。
2. 他借此机会祈求脱离罪。律法向我们显明的一切罪，都当驱使我们到施恩座前，在那里像大卫在此一样祷告，（1）求怜悯赦免。既觉无法一一细数自己的过犯，他便呼喊：「主啊，愿你赦免我隐而未现的过错」——不是对神隐藏（没有什么是隐藏的），也不仅是向世人隐藏的，而是向他自己省察的目光隐藏的。最好的人也有理由怀疑自己犯了许许多多隐而未现的过错，并求神洁净那罪愆，不归在他们身上；因为连我们因软弱疏忽而犯的罪、我们隐而未现的罪，若神按我们所当得的报应我们，都必使我们灭亡。隐而未现的罪也是污秽的，使我们不配与神相交；但它们一蒙赦免，我们便得洁净（约壹 1:7）。（2）求恩惠在需要的时刻作随时的帮助。既已祈求他软弱的罪得蒙赦免，便祈求放肆的罪得蒙拦阻（诗 19:13）。凡真正为罪悔改并已蒙赦免的人，都小心不要重新陷入罪中，不要归回愚妄，正如他们的祷告所表明的；这些祷告与大卫在此的祷告相符。其中请观察，〔1〕他的祈求：「求你拦阻仆人，使他不致犯任意放肆的罪。」我们当求神拦阻我们犯软弱的罪，尤其要求他拦阻我们犯放肆的罪，因为这罪最冒犯神、最伤良心，使我们的安慰枯萎、摇动我们的盼望。「无论如何，不容这罪『辖制我』，不容我服在这样罪之下，不被它奴役。」〔2〕他的恳求：「这样我便完全」——我便显为完全；我便保全我完全的证据和安慰；「我便免犯大罪」——他如此称呼放肆的罪，因为对此罪不献祭（民 15:28-30）。请注意，第一，放肆的罪极其可恶和危险。那些违犯良心习惯的定罪和实际的警诫，藐视并违抗律法及其刑罚，「伸出高举之手」犯罪的人，就是放肆地犯罪，这是大罪。第二，连敬虔人也当自省，惧怕放肆地犯罪，纵使靠神的恩典至今仍蒙保守。不可自高，反要惧怕。第三，既如此暴露在危险中，我们便大有需要祷告神，当我们正要前趋去犯放肆的罪时，求他拦阻我们——或以他的护理拦阻试探，或以他的恩典赐我们得胜。
3. 他借此机会谦卑地求神悦纳他这些敬虔的思想和情感（诗 19:14）。请观察这话与上文的关系。他先求神保守他不犯罪，然后求神悦纳他所行的；因为我们若袒护我们的罪，就不能指望神悦纳我们或我们的服事（诗 66:18）。请观察，（1）他的服事是什么——「我口中的言语、心里的意念」，即他献上给神的圣洁情感。心里敬虔的意念不可压抑，当用我们口中的言语表达出来，为神的荣耀和别人的造就；我们在祷告和赞美中口中的言语也不可徒具形式，而当出于心里的意念（诗 45:1）。（2）他对这些服事的关切是什么——愿它们在神面前蒙悦纳；因为我们的服事若不蒙神悦纳，于我们又有何益？敬虔的灵魂所要得的一切，就是蒙神悦纳，因为那就是他们的福乐。（3）他有何盼望得着这事，因为神是他的磐石、他的救赎主。我们若在尽敬虔的本分时从神那里得着力量作为帮助，便有指望在尽本分时蒙神悦纳；因为我们靠他的力量便有能力与他相交。
我们唱诵这篇诗时，当使我们的心深受神话语的卓越所感，并献身其中；我们当深受罪的邪恶所感，深感我们在罪中的危险和因罪而来的危险，并从天上得着帮助以胜过罪。
英文原文
The Excellency of the Scriptures
⁷ The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.
⁸ The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
⁹ The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.
¹⁰ More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
¹¹ Moreover by them is thy servant warned: and in keeping of them there is great reward.
¹² Who can understand his errors? cleanse thou me from secret faults.
¹³ Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.
¹⁴ Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
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 (Ps 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, Ps 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 (Ps 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, Ps 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, Ps 19:10,11.
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 3:17,33:7. 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, Ps 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, Nu 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, Ps 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, Ps 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, Ps 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.
大神为世人教训与造就之故,赐下两部卓越的书;本篇论及此二者,并将此二者都推荐给我们殷勤研读:一、受造之物之书——在其中我们可轻易读出创造者的大能与神性(诗19:1-6);二、圣经之书——它向我们显明神关于我们本分的旨意;他指明那书的卓越与用处(诗19:7-11),继而教训我们当如何善用(诗19:12-14)。