Adam Clarke Commentary

Psalms 19

Introduction
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 thy 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 fnished
and beautiful ode.
Verse 1
The heavens declare the glory of God - Literally, The heavens number out the glory of the
strong God. A frst view of the starry heavens strikes every beholder with astonishment at the
power by which they were made, and by which they are supported. To fnd out the wisdom and
skill displayed in their contrivance requires a measure of science: but when the vast magnitude
of the celestial bodies is considered, we feel increasing astonishment at these works of the
strong God.
The frmament - The whole visible expanse; not only containing the celestial bodies above
referred to, but also the atr, light, rains, dews, etc., etc. And when the composition of these
principles is examined, and their great utility to the earth and its inhabitants properly understood,
they aford matter of astonishment to the wisest mind, and of adoration and gratitude even to the
most unfeeling heart.
Verse 2
Day unto day uttereth speech - Each day is represented as teaching another relative to some
new excellence discovered in these manifold works of God. The nights also, by the same fgure,
are represented as giving information to each other of the increase of knowledge already
gained.
The labors of these our instructers know no intermission; but they continue incessantly to
lecture us in the science of Divine wisdom. There is one glory of the sun, which shines forth by
day; and there are other glories of the moon and of the stars, which become visible by night.
And because day and nightinterchangeably divide the world between them, they are therefore
represented as transmitting, in succession, each to other, the task enjoined them, like the two
parts of a choir, chanting forth alternately the praises ot God. - Bisbop Horne.
Verse 3
There is no speech nor language where their voice is not heard - Leave out the expletives
here, which pervert the sense; and what remains is a tolerable translation of the original: -

(Ein omer veein debarimclass="translit"> beli nishma kolam).
No speech, and no words; their voice without hearing.
5 yn x nx n n
(Bechol haarets yatsa kavvamclass="translit"> Ubiktsey thebel milleyhem).
Into all the earth hath gone out their sound; and to the extremity of the habitable world, their
eloquence.
The word (kau), which we translate line, is rendered sonus, by the Vulgate,
and , sound, by the Septuagint; and St. Paul, Romans 10:18, uses the same term.
Perhaps the idea here is taken from a stretched cord, that emits a sound on being struck; and
hence both ideas may be included in the same word; and (kavvam) may be either their line,
or cord, or their sound. But I rather think that the Hebrew word originally meant sound or noise;
for in Arabic the verb (kavaha) signifes he called out, cried, clamavit. The sense of the whole is
this, as Bishop Horne has well expressed it: -
Although the heavens are thus appointed to teach, yet it is not by articulate sounds that they do
it. They are not endowed, like man, with the faculty of speech; but they address themselves to
the mind of the intelligent beholder in another way, and that, when understood, a no less forcible
way, the way of picture or representation. The instruction which the heavens spread abroad is as
universal as their substance, which extends itself in lines, or rays. By this means their words, or
rather their signifcant actions or operations, n, are everywhere present; and thereby they
preach to all the nations the power and wisdom, the mercy and lovingkindness, of the Lord.
St. Paul applies this as a prophecy relative to the universal spread of the Gospel of
Christ, Romans 10:18; for God designed that the light of the Gospel should be difused
wheresoever the light of the celestial luminaries shone; and be as useful and benefcent, in a
moral point of view, as that is in a natural. All the inhabitants of the earth shall beneft by the
Gospel of Christ, as they all beneft by the solar, lunar, and stellar light. And, indeed, all have
thus benefted, even where the words are not yet come. Jesus is the true Light that lighteth
every man that cometh into the world. His light, and the voice of his Spirit, have already gone
through the earth; and his words, and the words of his apostles, are by means of the Bible and
missionaries going out to all the extremities of the habitable globe.
On these words I shall conclude with the translation of my old Psalter: -
Romans 10:1 Hevens telles the joy of God; and the werkes of his handes schwis the frmament.
Romans 10:2 Day til day riftes word; and nyght til nyght schewes conying.
Romans 10:3 Na speches er, ne na wordes, of the qwilk the voyces of thaim be noght herd.
Romans 10:4 In al the land yede the soune of tham; and in endes of the wereld thair wordes.
Romans 10:5 In the Soun he sett his tabernacle; and he as a spouse comand forth of his
chaumber: he joyed als geaunt at ryn the way.
Romans 10:6 Fra heest heven the gangyng of hym: and his gayne rase til the heest of hym:
nane es that hym may hyde fra his hete.
All the versions, except the Chaldee, render the last clause of the fourth verse thus: In the sun
he hath placed his tabernacle; as the old Psalter likewise does. They supposed that if the
Supreme Being had a local dwelling, this must be it; as it was to all human appearances the
fttest place. But the Hebrew is, Among them hath he set a tabernacle for the sun. He is the
center of the universe; all the other heavenly bodies appear to serve him. He is like a general in
his pavilion, surrounded by his troops, to whom he gives his orders, and by whom he is obeyed.
So, the solar infuence gives motion, activity, light, and heat to all the planets. To none of the
other heavenly bodies does the psalmist assign a tabernacle, none is said to have a fxed
dwelling, but the sun.
Verse 5
Which is as a bridegroom, etc. - This is a reference to the rising of the sun, as the following
verse is to the setting. He makes his appearance above the horizon with splendor and majesty;
every creature seems to rejoice at his approach; and during the whole of his course, through his
whole circuit, his apparent revolution from east to west, and from one tropic to the same again,
no part of the earth is deprived of its proper proportion of light and heat. The sun is compared to
a bridegroom in his ornaments, because of the glory and splendour of his rays; and to a giant or
strong man running a race, because of the power of his light and heat. The apparent motion of
the sun, in his diurnal and annual progress, are here both referred to. Yet both of these have
been demonstrated to be mere appearances. The suns diurnal motion arises from the earths
rotation on its axis from west to east in twenty-three hours, ffty-six minutes, and four seconds,
the mean or equal time which elapses between the two consecutive meridian-transits of the
same fxed star. But on account of the suns apparent ecliptic motion in the same direction, the
earth must make about the three hundred and sixty-ffth part of a second revolution on its axis
before any given point of the earths surface can be again brought into the same direction with
the sun as before: so that the length of a natural day is twenty-four hours at a mean rate. The
apparent revolution of the sun through the twelve constellations of the zodiac in a sidereal year,
is caused by the earths making one complete revolution in its orbit in the same time. And as the
earths axis makes an angle with the axis of the ecliptic of about twenty-three degrees and
twenty eight minutes, and always maintains its parallelism, i.e., is always directed to the same
point of the starry frmament; from these circumstances are produced the regular change of the
seasons, and continually difering lengths of the days and nights in all parts of the terraqueous
globe, except at the poles and on the equator. When we say that the earths axis is always
directed to the same point of the heavens, we mean to be understood only in a general sense;
for, owing to a very slow deviation of the terrestrial axis from its parallelism, named the
precession of the equinoctial points, which becomes sensible in the lapse of some years, and
which did not escape the observation of the ancient astronomers, who clearly perceived that it
was occasioned by a slow revolution of the celestial poles around the poles of the ecliptic, the
complete revolution of the earth in its orbit is longer than the natural year, or the earths tropical
revolution, by a little more than twenty minutes; so that in twenty-fve thousand seven hundred
and sixtythree entire terrestrial revolutions round the sun, the seasons will be renewed twenty-
fve thousand seven hundred and sixty-four times. And in half this period of twelve thousand
eight hundred and eighty-two natural years, the points which are now the north and south poles
of the heavens, around which the whole starry frmament appears to revolve, will describe
circles about the then north and south poles of the heavens, the semi-diameters of which will be
upwards of forty-seven degrees.
Coming out of his chamber - nsn (mechuppatho), from under his veil. It was a sort of
canopy erected on four poles, which four Jews held over the bridegrooms head.
Verse 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; nn (torah), from n (yarah), to instruct, direct,
put straight, guide. It is Gods 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 nn (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
purifcation, and of the resurrection of the body.
The frst 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.
Is perfect - nn (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.
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.
The testimony of the Lord - n (eduth), from (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.
Is sure - n (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.
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.
Verse 8
The statutes of the Lord - s (pikkudim), from s (pakad), he visited, cared, took notice
of, appointed to a charge. The appointments, or charge delivered by God to man for his regard
and observance.
Are right - (yesharim), from (yashar), to make straight, smooth, right, upright,
opposed to crookedness in mind or conduct; showing what the man should be, both within and
without. This is Their character.
Rejoicing the heart - As they show a man what he is to observe and keep in charge, and how
he is to please God, and the Divine help he is to receive from the visitations of God, they
contribute greatly to the happiness of the upright - they rejoice the heart. This is Their use.
The commandment - nx (mitsvah), from nx (tsavah), to command, give orders, ordain.
What God has ordered man to do, or not to do. What he has commanded, and what he has
prohibited.
Is pure - From n (barah), to clear, cleanse, purify. All Gods commandments lead to purity,
enjoin purity, and point out that sacrifcial ofering by which cleansing and purifcation are
acquired. This is Its character.
Enlightening the eyes - Showing men what they should do. and what they should avoid. It is by
Gods commandments that we see the exceeding sinfulness of sin, and the necessity of
redemption, so that we may love the Lord with all our heart, and our neighbor as ourselves. For
this is the end of the commandment, and thus to enlighten the eyes is Its use.
Verse 9
The fear of the Lord - n (yirah), from (yara), to fear, to venerate; often put for the whole
of Divine worship. The reverence we owe to the Supreme Being.
Is clean - nnu (tehorah), from nu (tahar), to be pure, clean; not difering much
from n (barah), (see above), to be clean and bright as the heavens; as purifed Silver. Its
object is to purge away all deflement, to make a spotless character.
Enduring for ever - n (omedeth laad), standing up to Perpetuity. The fear that
prevents us from ofending God, that causes us to reverence him, and is the beginning as it is
the safeguard of wisdom, must be carried all through life. No soul is safe for a moment without
it. It prevents departure from God, and keeps that clean which God has purifed. This is Its use.
The judgments of the Lord - us (mishpatim), from ns (shaphat), he judged,
regulated, disposed, All Gods regulations, all his decisions; what he has pronounced to be right
and proper.
Are true - n (emeth), truth, from am, to support, confrm, make stable, and certain. This
is the character of Gods judgments. They shall all stand. All dispensations in providence and
grace confrm them; they are certain, and have a fxed character.
And righteous altogether - They are not only according to truth; but they are
righteous, x(tsadeku), they give to all their due. They show what belongs to God, to man,
and to ourselves. And hence the word altogether, n (yachdav), equally, is added; or truth and
righteousness united.
Verse 10
More to be desired are they than gold - This is strictly true; but who believes it? By most men
gold is preferred both to God and his judgments; and they will barter every heavenly portion for
gold and silver!
Sweeter also than honey - To those whose mental taste is rectifed, who have a spiritual
discernment.
Honey-comb - Honey is sweet; but honey just out of the comb has a sweetness, richness and
favour, far beyond what it has after it becomes exposed to the air. Only those who have eaten of
honey from the comb can feel the force of the psalmists comparison: it is better than gold, yea,
than fne gold in the greatest quantity; it is sweeter than honey, yea, than honey from the comb.
Verse 11
By them is thy servant warned - nr (nizhar), from nr (zahar), to be clear, pellucid. By
these laws, testimonies, etc., thy servant is fully instructed; he sees all clearly; and he discerns
that in keeping of them there is great reward: every man is wise, holy, and happy, who observes
them. All Christian experience confrms this truth. Reader, what says thine?
Verse 12
Who can understand his errors? - It is not possible, without much of the Divine light, to
understand all our deviations from, not only the letter, but the spirituality, of the Divine law.
Frequent self-examination, and walking in the light, are essentially necessary to the requisite
degree of spiritual perfection.
Cleanse thou me from secret faults - From those which I have committed, and have forgotten;
from those for which I have not repented; from those which have been committed in my heart,
but have not been brought to act in my life; from those which I have committed without knowing
that they were sins, sins of ignorance; and from those which I have committed in private, for
which I should blush and be confounded were they to be made public.
Verse 13
From presumptuous sins - Sins committed not through frailty or surprise, but those which are
the ofspring of thought, purpose, and deliberation. Sins against judgment, light, and
conscience. The words might be translated, Preserve thy servant also from the proud; from
tyrannical governors, i.e., from evil spirits - Bishop Horsley. So most of the versions understand
the place.
Let them not have dominion over me - Let me never be brought into a habit of sinning. He
who sins presumptuously will soon be hardened through the deceitfulness of sin.
Then shall I be upright - Let me be preserved from all the evil that the craft and malice of the
devil or man work against me, then shall I continue to walk uprightly, and shall be innocent from
the great transgression - from habitual sinning, from apostasy, from my easily-besetting sin. He
who would be innocent from the great transgression, must take care that he indulge not himself
in any. See Bishop Horne. Most men have committed some particular sin which they ought to
deplore as long as they breathe, and on account of the enormity of which they should for ever
be humbled.
Verse 14
Let the words of my mouth - He has prayed against practical sin, the sins of the body; now,
against the sins of the mouth and of the heart. Let my mouth speak nothing but what is true,
kind, and proftable; and my heart meditate nothing but what is holy, pure, and chaste.
Acceptable in thy sight - Like a sacrifce without spot or blemish, ofered up with a perfect
heart to God.
O Lord, my strength - x (tsuri), my fountain, my origin.
My redeemer - a (goali), my kinsman, he whose right it is to redeem the forfeited
inheritance; for so was the word used under the old law. This prayer is properly concluded! he
was weak, he felt the need of Gods strength. He had sinned and lost all title to the heavenly
inheritance, and therefore needed the interference of the Divine kinsman; of Him who, because
the children were partakers of fesh and blood, also partook of the same. No prayer can be
acceptable before God which is not ofered up in his strength; through Him who took our nature
upon him, that he might redeem us unto God, and restore the long-lost inheritance. Lord my
helpar and my byer. - Old Psalter. He who is my only help, and he that bought me with his blood.
This prayer is often, with great propriety, uttered by pious people when they enter a place of
worship.
Psalm 19
Related Media
Natural Revelation
o God reveals himself through his world, through
nature.
o Verse 1 and 2 mentions the heavens, the day, night,
etc. He says that they are telling of God's glory, but then
he adds in verse that they do this without actual
s!eech.
o Verse " shows us that natural revelation reaches
every !lace on earth, therefore it reaches every !erson.
o # thin$ the imagery in verse % is saying that natural
revelation is dominating and !owerful. #t cannot be
ignored. &ou have to res!ond to it. Romans 1'1( echoes
that. )e will discuss that !assage later.
o Verse * shows us that nobody esca!es the sun. +ven
if you are blind and cannot see it, you still feel the heat.
,lthough it has no voice -vs ., !eo!le still e/!erience it.
,nd you've got to as$ the 0uestion, 1How did it get
there21 3he story is told of a Mayan $ing who worshi!!ed
the sun until he reali4ed that the sun couldn5t be god
because it was sometimes hidden by the clouds. #t made
him wonder who was god.
o 6otice how 7s 18 says the heavens are telling his
glory. 3his is !resent tense for us. 9!ecial revelation,
9cri!ture, has ceased, but the natural revelation
continues. )e can receive natural revelation fresh, daily.
3here are two ways we receive natural revelation.
1. Appreciation
3he :rst way is a!!reciation for what God has made.
Illustration: 3here is something about getting o; a s$i
lift in the Roc$ies or the 9wiss ,l!s, turning around and
e/!eriencing the breathta$ing view from what seems to
be the to! of the world, or wal$ing along the beach alone
early in the morning as the sun is coming u! over the
ocean, or scuba diving in the <aribbean with thousands of
multi=colored :sh swimming around you ... that causes us
to say, >3here5s got to be more than me == a designer of
all this variety, a designer of all this beauty, a designer of
life. )hen we notice things li$e that and !ause to thin$
about them, we are e/!eriencing natural revelation.
Application: 3he 0uestion we need to as$ ourselves is
this' 1Have # received any revelation today21 &ou can
receive and e/!erience natural revelation :rst hand.
6otice it said, 1there is no s!eech nor are there words.1 #t
is all non=verbal communication. #t is visual. )hat we
need to do is to sto! and smell the roses.
2. Observation
3he second way we receive natural revelation is through
studying what God has made. 3his is the human
observation of natural events. 9cientists do this.
7sychologists do this. Rush ?imbaugh does it. ,verage
!eo!le do this. ,ll of them are ca!able of ma$ing true
statements to describe a !henomenon. 3hey also ma$e
mista$es.
Illustration' #f an unbeliever is at a soccer game for si/
year olds and he sees the coach yelling at some child,
and he says >that coach shouldn5t do that.@ He has Aust
made a value Audgment. #s his value Audgment true2 &es.
#s it biblical2 &es. Bid he get it from the Cible2 6o.
Application' )hat we must do is integrate our
observations and the observations of others with
9cri!ture. )hen a scientist announces a discovery or
hy!othesis, we must chec$ it against 9cri!ture. Dust this
wee$ # heard that an anthro!ologist uncovered the
missing lin$ which !roves that we evolved from ,frican
a!es. # don5t believe him because 9cri!ture says God
created man.
)hen a !sychologist ma$es a statement about human
behavior, we don5t automatically acce!t it because he is a
!sychologist. #n fact, many <hristians would be li$ely to
discount it automatically because he is a !sychologist.
#5ve been reading a boo$ lately that bashes several
!o!ular <hristian !sychologists. 3he authors of the boo$
are of the o!inion that if a !sychologist added 2E2 he
would be inca!able of ever coming u! with the answer
>".@ Cut that is not fair. 7sychologists can discover truth.
6ot because of their system of !sychology, but because
they s!end years observing !eo!le and discussing their
!roblems. 3hey are bound to begin recogni4ing certain
!atterns of behavior, styles of relating, etc. )hat we must
do is chec$ what the !sychologist says against 9cri!ture.
9!urgeon says, 1)e have a Cible which is large enough to
be a !erfect library, and which is also so com!act that we
can carry it about with us wherever we go.1 He is right.
,nd # guarantee that you could :nd the same answer in
9cri!ture that a <hristian !sychologist li$e Dames Bobson
or ?arry <rabb might give -assuming they are giving
correct answers.. Cut the 9cri!tures s!ea$ in condensed
language. 3hey do not s!ea$ e/haustively on everything.
For e/am!le' )hen God says in Deremiah 2'1, >My
!eo!le have committed two sins' 3hey have forsa$en me,
the s!ring of living water, and have dug their own
cisterns, bro$en cisterns that cannot hold water.@ 3hat is a
condensed, word !icture of what is really going on. #t is
true. Cut does it describes me2 Have # forsa$en God2
?arry <rabb has written that bro$en cisterns can be a
!erson5s style of relating that he has develo!ed to try to
ma$e life wor$. #t might be mani!ulating !eo!le, or anger,
or illegitimate relationshi!s, or any number of things. #f a
<hristian !sychologist writes a boo$ that describes all the
>bro$en cisterns@ that he has observed over the course of
several years of counseling, it can be very hel!ful to
recogni4ing sinful !atterns in my own life. He has
discovered truth. ,nd # can bene:t from his research.
>,ll truth is God5s truth@ is a statement we have to
understand. #f something is true, it is true. )e must chec$
it against the s!ecial revelation of God to see if it is. 3hat
brings us to the ne/t !art of the 7salm.
Special Revelation
(19:7-9)
God reveals himself through his word. 3he !salmist gives
si/ descri!tions of the word of God. He mentions the law,
the testimony of the ?ord, the !rece!ts, commandments,
fear of the lord and the Audgments of the lord.
The a! o" the or# (7a)
)hen he says >the law of the ?ord@ he may be referring
Aust to the Mosaic law, which to the Dew was the central
!art of 9cri!ture, or this could refer to all of 9cri!ture. #t is
!robably the latter. 3he )ord of God is !erfect because it
is directed toward the well=being of man. #t gives us
comfort and encouragement. 3he law was not given to
$ee! us from having fun. #t was given for our own good.
9ometimes, we don5t act li$e we believe that. Cut God
loves !eo!le and what He has told us in His word is what
is best for us. 9atan on the other hand hates !eo!le. He
wants to destroy them.
The Testi$on% o" the or# (7b)
Ma$ing wise the sim!le means it gives man a solid
foundation and stability so that he is not easily led astray.
The &recepts o" the or# ('a)
The (o$$an#$ent o" the or# ('b)
3he !rece!ts and the commandments refer to the
!recision and authority with which God addresses us.
-Gidner.
3hey revive and refresh us, encourage us, etc. ,nd Aust
li$e nothing is hidden from the sun in God5s natural
revelation, God5s )ord enlightens us and reveals evil.
The )ear o" the or# (9a)
Ryrie says this is reverential trust in his footnotes. Gidner
says it is the human res!onse to God5s word. Cut Ross
says it is a synonym for the law. -CG<H3. Geil and Belitsch
say it is >the revealed way in which God is to be feared@ =
i.e. it is the religion of &ahweh. 3hat is similar to what
Ross says. # tend to agree with Ross because all the other
items mentioned are about the law of the ?ord. Bavid is
listing the attributes of the word of God. #saiah "I'( says,
>3he grass withers, the Jower fadesK but the word of our
God will stand forever.@ # don5t $now if we can say that
about subAective and :c$le human emotions. ,nd # thin$
the res!onse to the law starts in verse 1I.1
The *u#+$ents o" the or# (9b)
God is fair. )e often thin$ that life is not fair. 3here is
much inAustice in the world, but it is a comfort to $now
that God is fair and will wor$ it all out in the end.
Application
(19: 1,-1-)
The Response (1,)
#n verse 1I we see that the 9cri!tures are very valuable
to Bavid. )hy is it, if Bavid s!ent si/ verses tal$ing about
natural revelation and two verses tal$ing about s!ecial
revelation, that his res!onse focuses on the s!ecial
revelation2 # thin$ that is because natural revelation is
designed to bring you to the recognition of the need for
s!ecial revelation. 9!ecial revelation is more im!ortant. #t
is where our focus should be. )e should loo$ at the rest
of the world through the lens of 9cri!ture. #f # can !iggy=
bac$ on my !revious illustration' #t is o$ to read someone
li$e ?arry <rabb sometimes, but don5t maAor on him. MaAor
on the 9cri!tures.
Bavid recogni4es that God5s word is good for him. #t is
more desirable than gold because gold does not satisfy.
&ou always thin$ you need a little more. Cut through
9cri!ture we can $now God and have relationshi! with
Him and that does satisfy.
The Reason (11)
BECAUSE THE WORD WARNS HIM OF EVIL (11A)
#n verse 11 Bavid says, 1by them -the !rece!ts and
commandments. is 3hy servant warned.1
o 9cri!ture warns us of our inherent evil = our
sinfulness.
o 9cri!ture warns us of our condemnation and
destination without God. #t tells us what is coming in the
future = Audgment.
o 9cri!ture warns us of s!eci:c tem!tations and sins.
#t tells us what not to do.
o 9cri!ture warns us of our obligations. #t tells us what
we should do.
BECAUSE OBEYING THE WORD BRINGS GREAT REWARD (11B)
THERE IS PEACE AND PLEASURE IN OBEDIENCE.
6o guilty conscience. )hen your conscience is bothering
you, there is no !lace to hide and you are miserable. Cut
if you have done right, then you can be at !eace no
matter what the circumstances.
#llustration' # read in one of 9!urgeon's sermons of a
martyr who was about to be burned at the sta$e. 3he
sheri; who was to e/ecute him e/!ressed sorrow that he
should !ersevere in his o!inions, and com!el him to set
:re to the !ile. 3he martyr answered, 1Bo not trouble
yourself, for # am not troubling myself. <ome and lay your
hand u!on my heart, and see if it does not beat 0uietly.1
His re0uest was com!lied with, and he was found to be
0uite calm. 16ow,1 said he, 1lay your hand on your own
heart and see if you are not more troubled than # amK and
instead of !itying me, !ity yourself.1
# am also reminded of 9te!hen when he was being
stoned. He $new he was right. He $new he was obeying
God, and he was able to face death 0uietly.
THERE IS BENEFIT TO YOUR SOUL.
9!urgeon says, 1it is the most healthful e/ercise to your
s!irit.1 Hbeying the law means you love God and love
!eo!le. 3he law is not designed Aust to be a list of rules.
3hat is what many ma$e it out to be. 3hat is what the
7harisees turned it into, and that is why Desus told
!arables about Good 9amaritans, unforgiving servants,
etc. )hen you love God and love !eo!le you have healthy
relationshi!s.
THERE IS INCREASE IN DIVINE KNOWLEDGE.
Dohn L'1L says that we can't $now the teaching of God if
we aren't committed to doing his will. <hrist challenged
the 7harisees for not obeying the law and then
condemning His teaching. ?earning the )ord is not an
academic e/ercise. #t is a matter of the heart.
THERE IS REWARD IN HEAVEN.
Desus mentions rewards nine times in the sermon on the
mount. 3he !arables of the talents and minas show that
there will be rewards in heaven for faithful service. 7aul
tal$s about eternal rewards in 1<o and <ol .
9ummary' 3he )ord $ee!s us and we $ee! the )ord.
The Re.uest (12-1/)
ACQUIT ME OF MY HIDDEN FAULTS (12)
# thin$ Bavid is as$ing God to reveal those things about
him that he does not recogni4e as sinful. # thin$ that
because his ne/t re0uest is for cleansing from
!resum!tuous sins.
9!urgeon thought secret sins referred to those sins Bavid
committed in !rivate that no one else saw. 9!urgeon5s
category seems fairly !resum!tuous to me. 9!urgeon
!reached a sermon against secret sins in which he gave
four characteristics which # will summari4e'
o 3he folly of secret sins is that God sees them.
o 3he solemn guilt of secret sin is that you are a
!ractical atheist. &ou are acting li$e God doesn5t e/ist.
o 3he misery of secret sins is you live the miserable
life of a hy!ocrite. , man who says, # am evil and doesn5t
care has more !eace than one who carries on secret
a;airs.
o 3he danger of secret sin is that it is either discovered
or it snowballs out of control. &ou can5t $ee! them secret.
3he illustration he gave was of a !erson who said, >#5m
Aust going to get drun$ on Friday night at home where
nobody can see me...@ 3he !roblem is' God will see. &ou
will feel guilty. and you may start drin$ing too much on
other nights of the wee$.
KEEP ME FROM PRESUMPTIOUS SINS (13)
3his is the attitude that # am above the laws of God. 3hey
don5t a!!ly to me. # don5t care what the Cible says.
6othing bad will ha!!en to me. )e may not say it out
loud, but our actions say it loudly. # thin$ 9!urgeon5s
secret sins :t better into this category.
#n the law there was !rovision for sins committed in
ignorance, but not for willful sins. 3here was no sacri:ce
available. Hne could re!ent = li$e Bavid did in 7s. %1 and
!lead for God5s mercy, but you couldn5t commit a sin on
!ur!ose, then go down and o;er a sacri:ce and have a
clean slate. 3herefore, Bavid wanted God to restrain him
from committing such sins.
#t is interesting that this is e/actly what the <atholic
church was doing in Martin ?uther5s day. 3hey were selling
indulgences -forgiveness !a!ers. so that a !erson could
go sin -on !ur!ose. and then cash in his cou!on and be
forgiven. 3hat was what started the 7rotestant
reformation.
The Result (1-)
Bavid5s res!onse should be my res!onse. )hen he ta$es
in the beauty of creation and understands the message of
the s!ecial revelation, he is humbled and wants to'
Le !e "#$%& #' () (#*! they echo vss L=8 s!ecial
revelation
+,% !e (e%-+-#, #' () !e+$ = that focuses on the
natural revelation
be acce!table in 3hy sight
M) $#./ -something relating to natural revelation.
+,% () $e%ee(e$ -something we can only have through
s!ecial revelation.
9ee the consistency of thought throughout this !oem.
)hat a summary statement.
Message statement' Moved by the observation that the
heavens, under the domination inJuence of the sun,
declare the s!lendor of God's handiwor$, the !salmist -by
com!arison. describes the dominating inJuence of the
eMcacious law of &ahweh which enlightens him, and then
!rays for com!lete cleansing so that his life will be
acce!table before &ahweh.2
Psalm 19 describes
The communication process between God and
man.3
God s!ea$s to us on the left side of the diagram through
his world and his word. )e have called this natural
revelation and s!ecial revelation.
)e s!ea$ to God on the right side of the diagram. Hur
!rayer is a res!onse to His word, His s!ecial revelation.
Hur !raise is a res!onse to his world, His natural
revelation. Hf course we can also !raise him for things we
learned about Him from Hs word, but most of the !raise in
the 7salms is about God's wor$ in creation.
<hrist is central to this whole !rocess. He is the Final
revelation. He is our intercessor. )e go to God through
Him. )e !ray in Desus' name. Dohn 1' says that the light
came into the world and was the light of men.... Desus was
the creator and has enlightened every man through
creation -natural revelation. and he came in !erson
-s!ecial revelation..
)hen 9atan wants to attac$ this !rocess and $ee! us
from worshi!!ing God, where does he start2 Boes he
come into the church and have demons disru!t the
service2 6ot usually. 3hat would more than li$ely motivate
<hristians to stand strong against him. He is more subtle
than that. #nstead, he wor$s on destroying the left side of
the circle.
How has 9atan attac$ed natural revelation2 s!ecial
revelation2 <hrist2 God2
o +volution which attac$s the general revelation. #t
says, God didn't ma$e the world.
o Rationalism, which says, God didn't write the )ord.
3he Cible is not the truth. 3here is no truth. Relativism is
closely related.
o ?iberalism, which says, <hrist is not God.
o +/istentialism which goes so far as to say God is
dead.
9atan $nows that if he can cut o; the left side of the
diagram, he ma$es the right side ine;ective because we
have nothing to res!ond to. 7roverbs 2('8 says, >)hen
one will not listen to the law, even one's !rayers are an
abomination.@ #f #'m not listening to the left side, my
!rayer is an abomination to Him. #f we aren5t ta$ing in the
)ord, we won5t even !ray e/ce!t when we want
something. Hur !rayer is to be a dialogue, not a
monologue of re0uests. 9o, if we aren't ta$ing it in, there
is static on the line. 3hat is the connection between the
)ord and !rayer.
)hat is the connection between the world and !raise2
Romans1'1(=21 For the wrath of God is revealed from
heaven against all ungodliness and wic$edness of those
who by their wic$edness su!!ress the truth. For what can
be $nown about God is !lain to them, because God has
shown it to them. +ver since the creation of the world his
eternal !ower and divine nature, invisible though they
are, have been understood and seen through the things
he has made. 9o they are without e/cuseK '#$ !#*0! !e)
/,e" G#%1 !e) %-% ,# !#,#$ !-( +& G#% #$ 0-2e !+,/&
# !-(1 but they became futile in their thin$ing, and their
senseless minds were dar$ened. -6R9V.
Romans 1'1(f shows us the connection and what
ha!!ened. 3hey weren't than$ful. )hy2 3hey too$ God
out of his !osition and they had no one to left to honor or
!raise.
3hat is why 9atan has been so subtle by wor$ing on the
left side of the diagram. He has given men a theory to
hold to that is very !o!ular and gives them a way to deny
God's e/istence and their ultimate res!onsibility to Him.
#f we ta$e away the left side of the diagram but continue
with the right side, if we continue with the !rayer and
!raise, we end u! with religion. ,ll we have is ritual and
manufactured worshi!. #f there is no revelation, then all
you have is religion. Man trying to reach God by his own
method.
#llustration of religion'
o <atholics using the rosary and re!eating NHail,
Marys.5
o Benominations where !eo!le don5t ty!ically ta$e
their bibles to church, they Aust !romote a social gos!el.
)hat is im!ortant to them is doing good things for
!eo!le. 3hey have homose/uals come to tal$ to the youth
grou! about aids and deny belief in Desus.
#f you ta$e away the left side of the diagram, you end u!
inventing your own !raise and !raying however you thin$
best. How do you $now that God listens2 #f you're not
following God's !lan and !raying in res!onse to the word
of God, then that is li$e saying you don't care what God
says, but you still want Him to listen to what you say. God
is not Aust a ta!e recorder in which you record your
!rayers.
Su$$ar%
o ,!!reciation for God5s creation should lead to !raise,
worshi!, etc.
o )e can learn truth outside of 9cri!ture through the
observation of God5 creation. Cut we must chec$ it
against 9cri!ture.
o 9cri!ture reveals our wea$nesses and God5s glory.
Hur res!onse should be that God ma$e us clean and
acce!table to Him so that we can worshi! and !raise Him.
1 # li$e Gidner5s comments though, ?aw and testimony are
the com!rehensive terms for God5s revelation. 7rece!ts
and commandments indicate the !recision and authority
with which He addresses us, while fear, or reverence,
em!hasi4es the human res!onse fostered by His word.
Hrdinances, or Audgments are the Audicial decision he has
recorded about various human situations. P&+3(&, !. 88.
Expository Notes of Dr. Thomas
Constable
Psalms 19
Verse 1
This verse is a summary statement. The "heavens" refers to what appears in the sky above us.
The "firmament" or "sky" is the canopy that seems to cover the earth from our vantage point as
we look up. t is a synonym for "heavens" (synonymous parallelism). The glory of God in this
context points to the splendor of the Creator. As we look up, we see the amazing handiwork of
God.
Verses 1-6
1. Revelation from natre 19!1-6
Verses 1-1"
Psalms 19
David observed in this wisdom hymn 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. n 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.
n 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 srael's
God was the Creator of the heavens, including the sun, and He established justice on the earth.
Verses #-"
Every day and every night, this revelation of the power and greatness of the Creator
communicates, since human beings observe it daily. The presence of the heavenly host is a
non-verbal testimony to God's existence that reaches every part of the planet. Everyone,
regardless of his or her language, can understand it (cf. Romans 1:18-20). [Note: See Harry
Torcszyner, "The Riddle in the Bible," Hebrew Union College Annual 1 (1924):141-49.] This is
"the paradox of wordless speech." [Note: Kidner, p. 98. ] t is also an oxymoron.
Verses "-6
God has placed the sun in the heavens. He, not it, is supreme. The figures of the bridegroom
and the runner picture the glory and power of this centerpiece of God's creation. Since it is so
glorious, its Creator must be even more glorious. The pagans used the same figures of speech
to describe the sun, which they worshipped as sovereign. [Note: Ross, pp. 807-8.]
The name of God used in Psalms 19:1-6 is El, a title that describes the power of God. El is "the
strong one." n Psalms 19:7-9; Psalms 19:14the psalmist wrote that El is Yahweh, the name of
God that stresses His covenant relationship to srael. Thus he claimed that the Creator is
srael's God, not some pagan nature deity.
Verse $
The revealed Word of God has the same dominant influence over humankind as the sun does
over nature. Whereas the sun restores natural life, God's 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. t is flawless and reliable.
Verses $-11
#. Revelation from %&riptre 19!$-11
Verse '
Furthermore, it brings joy and wisdom to people because it is correct and enlightening. The
terms "testimony" (Psalms 19:7; "statutes, NV), "precepts," "commandment" ("commands,"
NV), and "judgments" (Psalms 19:9; "ordinances," NV) all refer to various parts of the God's
law. [Note: See VanGemeren, pp. 184-87, for explanations of the various words that describe
God's Word that appear primarily in Psalms 19, 119, but also elsewhere in other psalms.]
Verse 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 of divine law. Knowledge of God's law puts the fear (reverential trust) of God
in people's hearts (cf. Deuteronomy 4:10 AV).
Verse 1(-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.
". . . the mark of a true Bible student is a burning heart, not a big head (Luke
24:32; 1 Corinthians 8:1)." [Note: Wiersbe, The . . . Wisdom . . ., p. 128.]
Verse 1#-1)
David's rhetorical question expresses the impossibility of knowing if or when we violate God's
will without the light that His Word provides. t can bring to light faults hidden otherwise and can
warn us of what displeases God so we can confess and avoid these offenses. David asked God
to use His Word to bring these sins to his attention so they would not dominate him. This would
result in his being blameless in God's sight and free from the huge mass of sin that would be his
without the revelation of Scripture.
Verses 1#-1"
). Prayer for &leansin* 19!1#-1"
Verse 1"
n closing this psalm, David prayed that his words and thoughts would please God. n view of
the context, this takes place as we allow the Word of God to affect our lives. David viewed his
words and thoughts as sacrifices to God (cf. Hebrews 13:15). This is the implication of
"acceptable" or "pleasing." As he closed this psalm he evidently regarded God not as his judge
but as the foundation of his life and the One who had purchased him for a special purpose.
"The Word in the hand is fine; the Word in the head is better; but the Word in the heart
is what transforms us and matures us in Christ (Psalms 119:11; Co. 3:161-7)." [Note:
bid.]
God has revealed Himself in nature and in Scripture. This revelation should move us to bow in
humble adoration and willing obedience before our Creator. [Note: See Swindoll, pp. 56-66; and
Allen, And ..., pp. 129-49.] Psalms 1, 19, , 119 all deal significantly with the Word of God.
" take this to be the greatest poem in the Psalter and one of the greatest lyrics in the world."
[Note: Lewis, p. 63.]
Copyri*ht %tatement
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Text Courtesy of BibleSupport.com. Used by Permission.
+iblio*raphy ,nformation
Constable, Thomas. DD. "Commentary on psalms 19". "Expository Notes of Dr. Thomas
Constable". "http://www.studylight.org/commentaries/dcc/print.cgi?bk=18&ch=19&vs=1". 2012.
2001-2014, StudyLight.org
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Expositor-s +ible Commentary
Psalms 19
Verses 1-1"
Psalms 19:1-14
s this originally one psalm or bits of two, pieced together to suggest a comparison between the
two sources of knowledge of God, which the authors did not dream of? The affirmative is
strongly maintained, but, we may venture to say, not so strongly sustained. The two parts are
said to differ in style, rhythm, and subject. Certainly they do, but the difference in style accounts
for the difference in structure. t is not an unheard of phenomenon that cadence should change
with theme; and if the very purpose of the song is to set forth the difference of the two witnesses
to God, nothing can be more likely than such a change in measure. The two halves are said to
be put together abruptly without anything to smooth the transition. So they are, and so is Psalms
19:4 put by the side of Psalms 19:3; and so does the last turn of thought (Psalms 19:12-14)
follow the second. Cyclopean architecture without mortar has a certain impressiveness. The
abruptness is rather an argument for than against the original unity, for a compiler would have
been likely to try to make some sort of glue to hold his two fragments together, while a poet, in
the rush of his afflatus, would welcome the very abruptness which the manufacturer would
avoid. Surely the thought that binds the whole into a unity-that Jehovah is El, and that nature
and law witness to the same Divine Person, though with varying clearness-is not so strange as
that we should have to find its author in some late editor unknown.
Psalms 19:1-6 hymn the silent declaration by the heavens. The details of exposition must first
be dealt with. "Declare" and "makes known" are participles, and thus express the continuity of
the acts. The substance of the witness is set forth with distinct reference to its limitations, for
"glory" has here no moral element, but simply means what Paul calls "eternal power and
Godhead," while the Divine name of God ("El") is used in intended contrast to "Jehovah" in the
second half, a nuance which must be obliterated if this is a conglomerate psalm. "His
handiwork," in like manner, limits the revelation. The heavens by day are so marvellously unlike
the heavens by night that the psalmist's imagination conjures up two long processions, each
member of which passes on the word entrusted to him to his successor-the blazing days with
heaven naked but for one great light, and the still nights with all their stars. Psalms 19:3 has
given commentators much trouble in attempting to smooth its paradox. Tastes are curiously
different, for some critics think that the familiar interpretation gives a flat, prosaic meaning, while
Cheyne takes the verse to be a gloss for dull readers, and exclaims, "How much the brilliant
psalm fragment gains by its omission!" De gustibus, etc. Some of us may still feel that the
psalmist's contrast of the awful silence in the depths of the sky and of the voice that speaks to
opened ears thrills us with something very like the electric touch of poetry. n Psalms 19:4 the
thought of the great voices returns.
Their hue is usually explained as meaning their sphere of influence, marked out, as it were, by a
measuring cord. f that rendering is adoptedPsalms 19:4 b would in effect say, "Their words go
as far as their realm." Or the rendering "sound" may be deduced, though somewhat
precariously, from that of line, since a line stretched is musical. But the word is not used as
meaning the string of an instrument, and the very slight conjectural emendation which gives
"voice" instead of "line" has much to recommend it. n any case the teaching of the verse is
plain from the last clause, namely the universality of the revelation. t is singular that the mention
of the sun should come in the close of the verse; and there may be some error in the text,
though the introduction of the sun here may be explained as completing the picture of the
heavens, of which it is the crowning glory. Then follows the fuller delineation of his joyous
energy, of his swift strength in his course, of his penetrating beams, illuminating and warming
all. Why should the glowing metaphors, so natural and vigorous, of the sun coming forth from
his bridal chamber and, hero-like, running his race, be taken to be traces of ancient myths now
innocently reclaimed from the service of superstition? To find in these two images a proof that
the first part of the psalm belongs to the post-exilic "literary revival of Hebrew mythology" is
surely to lay more on them than they can bear.
The scientific contemplation of nature is wholly absent from Scripture, and the picturesque is
very rare. This psalmist knew nothing about solar spectra or stellar distances, but he heard a
voice from out of the else waste heavens which sounded to him as if it named God. Comte
ventured to say that the heavens declare the glory of the astronomer, not of God; but, if there be
an order in them, which it is a man's glory to discover, must there not be a mind behind the
order, and must not the Maker have more glory than the investigator? The psalmist is protesting
against stellar worship, which some of his neighbours practised. The sun was a creature, not a
god; his "race" was marked out by the same hand which in depths beyond the visible heavens
had pitched a "tent" for his nightly rest. We smile at the simple astronomy; the religious depth is
as deep as ever. Dull ears do not hear these voices; but whether they are stopped with the clay
of earthly tastes and occupations, or stuffed with scientific wadding of the most modern kind, the
ears that do not hear God's name sounded from the abysses above, have failed to hear the only
word which can make man feel at home in nature. Carlyle said that the sky was "a sad sight."
The sadness and awfulness are taken away when we hear the heavens telling the glory of God.
The unscientific psalmist who did hear them was nearer the very heart of the mystery than the
scientist who knows everything else about them but that.
With an abrupt transition which is full of poetical force, the singer turns to the praises of the
better revelation of Jehovah. Nature speaks in eloquent silence of the strong God, but has no
witness to His righteous will for men or His love to them which can compare with the clear
utterances of His law. The rhythm changes, and in its cadence expresses the psalmist's
exuberant delight in that law. n Psalms 19:7-11 the clauses are constructed on a uniform plan,
each containing a name for the law, an attribute of it, and one of its effects. The abundance of
synonyms indicates familiarity and clear views of the many sides of the subject. The psalmist
had often brooded on the thought of what that law was, because, loving its Giver, he must
needs love the gift. So he calls it "law," or teaching, since there he found the best lessons for
character and life. t was "testimony," for in it God witnessed what lie is and what we should be,
and so witnessed against sin; it was a body of "precepts" (statutes, A.V.) giving rich variety of
directions: it was "commandment," blessedly imperative; it was "fear of the Lord," the effect
being put for the cause; it was "judgments," the decisions of infinite truth concerning duty.
These synonyms have each an attribute attached, which, together, give a grand aggregate of
qualities discerned by a devout heart to inhere in that law which is to so many but a restraint
and a foe. t is "perfect," as containing: without flaw or defect the ideal of conduct; "sure" or
reliable, as worthy of being absolutely followed and certain to be completely fulfilled; "right," as
prescribing the straight road to man's true goal; "pure" or bright, as being light like the sun, but
of a higher quality than that material brilliance: "clean," as contrasted with the foulness
bedaubing false faiths and making idol worship unutterably loathsome: "true" and "wholly
righteous" as corresponding accurately to the mind of Jehovah and the facts of humanity and as
being in full accordance with the justice which has its seat in the bosom of God.
The effects are summed up in the latter clauses of these verses, which stand, as it were, a little
apart, and by the slight pause are made more emphatic. The rhythm rises and falls like the up-
springing and sinking of a fountain. The law "restores the soul," or rather refreshes the life, as
food does; it "makes the simple wise" by its sure testimony, giving practical guidance to narrow
understandings and wills open to easy beguiling by sin; it "rejoices the heart," since there is no
gladness equal to that of knowing and doing the will of God; it "enlightens the eyes" with
brightness beyond that of the created light which rules the day. Then the relation of clauses
changes slightly in Psalms 19:9 and a second attribute takes the place of the effect. t "endures
forever," and, as we have seen is "wholly righteous." The Old Testament law was relatively
imperfect and destined to be done away, but the moral core of it abides. Being more valuable
than all other treasures, there is wealth in the very desire after it more than in possessing these.
Loved, it yields sweetness in comparison with which the delights of sense are bitter; done, it
automatically rewards the doer. f obedience had no results except its inward consequences, it
would be abundantly repaid. Every true servant of Jehovah will be willing to be warned by that
voice, even though it rebuke and threaten.
All this rapture of delight in the law contrasts with the impatience and dislike which some men
entertain for it. To the disobedient that law spoils their coarse gratifications. t is as a prison in
which life is wearisomely barred from delights; but they who dwell behind its fences know that
these keep evils off, and that within are calm joys and pure pleasures.
The contemplation of the law cannot but lead to self-examination, and that to petition. So the
psalmist passes into prayer. His shortcomings appal, for "by the law is the knowledge of sin,"
and he feels that beyond the sin which he knows, there is a dark region in him where foul things
nestle and breed fast. "Secret faults" are those hidden, not from men, but from himself. He
discovers that he has hitherto undiscovered sins. Lurking evils are most dangerous because,
like aphides on the underside of a rose leaf, they multiply so quickly unobserved; small deeds
make up life, and small, unnoticed sins darken the soul. Mud in water, at the rate of a grain to a
glassful, will make a lake opaque. "Happy is he that condemneth not himself in that thing which
he alloweth." Conscience needs educating; and we have to compare ourselves with the ideal of
perfect life in Jesus, if we would know our faults, as young artists go over their copies in front of
the masterpiece. But the psalmist knows that, servant of God though he is, he is in danger from
another class of sins, and so prays to be held back from "presumptuous sins," i.e. wilful
conscious transgressions. Such deliberate contraventions of law tend to become habitual and
despotic; so the prayer follows that they may not "have dominion." But even that is not the
lowest depth. Deliberate sin, which has gained the upper hand. is but too apt to end in apostacy:
"Great transgression" is probably a designation for casting off the very pretence of worshipping
Jehovah. That is the story of many a fall. First, some unsuspected evil habit gnaws away the
substance of the life, as white ants do wood, leaving the shell apparently intact; then come sins
open and palpable, and these enslave the will, becoming habits, and then follows entire
abandonment of the profession of religion. t is a slippery, dark stairway, and the only safety is in
not setting foot on the top step. God, and God only, can "keep us back." He will, if we cling to
Him, knowing our weakness. Thus clinging, we may unblamed cherish the daring hope that we
shall be "upright and innocent," since nothing less than entire deliverance from sin in all its
forms and issues can correspond to the will of God concerning us and the power of God in us,
nor satisfy our deepest desires.
The closing aspiration is that Jehovah would accept the song and prayer. There is an allusion to
the acceptance of a sacrifice, for the phrase "be acceptable" is frequent in connection with the
sacrificial ritual. When the words of the mouth coincide with the meditation of the heart, we may
hope that prayers for cleansing from, and defence against, sin, offered to Him whom our faith
recognises as our "strength" and our "Redeemer," will be as a sacrifice of a sweet smell, well-
pleasing to God. He best loves the law of Jehovah who lets it teach him his sin, and send him to
his knees; he best appreciates the glories of the silent heavens who knows that their witness to
God is but the prelude of the deeper music of the Scriptures' declaration of the heart and will of
Jehovah and who grasps Him as his "strength and his Redeemer" from all evil, whether evil of
sin or evil of sorrow.
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+iblio*raphy ,nformation
Nicoll, William R. "Commentary on psalms 19". "Expositor's Bible Commentary".
http://www.studylight.org/commentaries/teb/print.cgi?bk=18&ch=19&vs=1.
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