Seventh-day Adventist Bible CommentaryPsalms 19

Heavens. The material heavens as they appear to our eyes—the region of the sun, moon, and stars (see Gen. 1:1, 8, 9, 14, 16, 17, 20). Glory. Wisdom, power, skill, benevolence—the things that constitute God’s glory. A glimpse at the open sky with the naked eye is sufficient to impress upon the beholder a sense of the glory of God. How much greater is that revelation when the heavens are scrutinized through modern high-powered telescopes. God. Heb. ’El (see Vol. I, p. 171). Firmament. Heb. raqia‘ (see on Gen. 1:6). The English word “firmament” comes from the Latin firmamentum, the Vulgate rendering of raqia‘. Firmamentum, literally, “a support”, corresponds to the Gk. stereoma, the LXX rendering of raqia‘. The translation, stereoma, may have come from the idea anciently held that the heavens are a solid, firm

concave. By their splendor and order the heavens disprove evolution. They are not the work of chance, but the creation of God. Their beauty and arrangement argue God’s existence. Through them God may be discerned even by the heathen, “so that they are without excuse” (Rom. 1:19, 20). Through His created works, God speaks to heathen hearts (DA 638). This thought is amplified in vs. 2–4.

Ellen G. White

Day unto day. Each day passes on to the next day the story of God’s might. One is impressed with the endless continuance of the testimony: without pause or change the wonderful story goes on. Uttereth. Literally, “cause to bubble forth.” Night unto night. In the second half of the parallelism of this verse the idea of endlessness is emphasized. Concerning the orbs of the night sky, see on Ps. 8:3.

Where their voice is not heard. Rather, omit the supplied word “where.” The idea is that, despite the fact that the heavens have a language of their own (see vs. 1, 2), their voice is inaudible; it does not speak to the ear, but to the understanding heart. Addison sang: “What though in solemn silence all Move round this dark terrestrial ball? … In reason’s ear they all rejoice And utter forth a glorious voice.”

Line. Heb. qaw, “measuring line,” used to determine boundaries. The LXX has phthoggos, “sound,” or “speech,” perhaps reading qol instead of qaw; hence the RSV translation “voice.” If the first meaning is accepted, the line designates only the worldwide extent of the message of God’s creation. If the second meaning is accepted, as the parallelism of qaw with the Hebrew word translated “words” in the second part of the verse suggests, the inarticulate but clearly understood voice of v. 3 is emphasized. “To the Hebrew the world seemed filled with the music of a mighty orchestra, whose music was a kind of inarticulate Te Deum of praise to the Creator and Preserver of its life” (Baldwin). Paul quotes this verse in part to illustrate the worldwide progress of the gospel (Rom. 10:18). Through. Heb. be, translated “to” in the following phrase. In both instances it should probably be rendered “from” in harmony with Ugaritic usage (see pp. 618, 619). The entire passage may be translated, “From all the earth comes forth their cry, from the end of the world their words.” In them. In the heavens. Tabernacle. Heb. ’ohel, “tent.” The psalmist here introduces the sun into his splendid picture of the heavens, not as an object of worship but as one of the things God has made. Figuratively, he personifies the sun as a splendid being passing the day in the tent in the sky that his Creator has provided. The last clause of v. 4 really belongs with v. 5. Compare Hab. 3:11.

Bridegroom. The figure of the sun coming out of his chamber like a bridegroom suggests the ultimate in vitality, brightness, and happiness (see Isa. 61:10; Isa. 62:5). The sun comes out of his chamber (beneath the horizon), where he spends the night, and bursts forth at dawn, lighting up his glorious “tabernacle.” Strong man. The figure changes. As a “strong man” goes eagerly into the race, the sun rises at dawn to run the long day’s journey (see 1 Cor. 9:24–27).

Going forth. In poetic language David portrays the motion of the sun as it appears to him. He is not writing a merely scientific treatise. The verse attempts to describe the extent and completeness of the sun’s movements from dawn to evening. Nothing hid. Although many things may be concealed from the light of the sun, its heat (the vital force from which the earth gets its life and energy) penetrates everywhere.

The law of the Lord. At this point David turns from his contemplation of nature, revealing in its grandeur, permanence, and purpose the glory of God, to the contemplation of the even clearer revelation of God in the law. Beautiful as the manifestations of God’s glory in the heavens may be; magnificent as the splendor of the sun, moon, and stars may appear; still more beautiful, more magnificent, is the picture of a character directed by God’s law. “The glory of God is most fully seen in a perfectly harmonious character” (Cheyne). A change in the meter of the Hebrew lines is here introduced. The lines are longer than those of vs. 1–6, and, like the meter of Lamentations, each exhibits two parts, the first longer than the second, in the nature of a long crescendo in music followed by a shorter and more rapid decrescendo; for example, “The law of the LORD is perfect” (long), “converting the soul” (short). “The testimony of the LORD is sure” (long), “making wise the simple” (short). The impression is one of almost breathless haste, slowing down to a pause as the poem proclaims the joy and sweetness of the law and announces the fact that obedience brings a “great reward” (v. 11). It would be difficult to find more nearly perfect examples of Hebrew parallelism than those of vs. 7–10. In both grammatical and logical structure the component parts of the parallel clauses of the several couplets are remarkably arranged. The KJV translation almost perfectly conveys to the English reader the beauty and order of the original Hebrew structure. The following table shows the inclusiveness of thought in vs. 7–10: Name for the Its nature Its effects law law perfect converting testimony sure making wise statutes right rejoicing commandment pure enlightening fear clean [enduring] judgments true [righteous] Note the different terms used to describe the varied aspects of divine revelation and compare Ps. 119. Verses 7–10 appear in essence throughout Ps. 119. “Law” is from the Heb. torah, meaning “teaching,” “instruction,” “direction” (see on Deut. 31:9; see also on Prov. 3:1). As the sun illuminates and gives life to the material earth, so the law lights and energizes the spiritual world. See also on Ps. 1:2. “The Lord” is a translation of the Heb. Yahweh (see Vol. I, pp. 171, 172). In contrast with the title ’El used of the Deity in v. 1, the divine name Yahweh is used exclusively throughout the rest of the psalm (seven times). Perfect. Compare Rom. 7:12.

Converting. From the Heb. shub, which also means “to restore” (translated “relieve,” Lam. 1:11, 16, 19). The law refreshes and invigorates. Testimony. Heb. ‘eduth, frequently used of the Decalogue (see Ex. 25:16, 21, 22). ‘Eduth comes from ‘ud, “to bear witness.” The revelation of God is God’s witness or testimony, because it is His own affirmation concerning His nature, attributes, and consequent commands. Sure. Heb. ’amen, from which word we get our “amen.” ’Amen means “to be faithful,” “to be lasting,” “to be firmly established.” Simple. Heb. pethi, “the young, inexperienced; and easy to seduce.” The childlike spirit is the first essential to gaining wisdom (see Matt. 11:25). In the modern synagogue service, the reader speaks Ps. 19:7, 8 as he unrolls the Torah during the Sabbath morning service.

Ellen G. White

Statutes. Heb. piqqudim, “orders,” “precepts.” The word occurs 24 times in the OT and is translated “precepts” in every instance except 3. Rejoicing. God’s commands are not stern; clear consciences beget joy. Commandment. Heb. miswah, from sawah, “to appoint,” “to give an order” (see Deut. 6:1; 7:11; Ps. 119:6, 10, 19, 21, 32, 35, 47, etc.). Pure. Used of the heart (Ps. 24:4; Ps. 73:1), of man (Job 11:4), and of the sun (S. of Sol. 6:10). As the sun gives light to the world, so God’s commandments light man’s pathway in his search for truth.

Fear. Heb. yir’ah, “fear,” “terror,” as in Jonah 1:10; then “reverence,” or “holy fear,” as in Ps. 2:11; 5:7. In technical usage yir’ah becomes almost equivalent to “service,” or “worship.” Men may forsake the “fear of the Almighty” (Job 6:14). The “fear of the Lord” may be taught (Ps. 34:11). It is the “instruction of wisdom” (Prov. 15:33). The man who fears God will also respect and observe His precepts. Clean. The worship of God is free from the defiling rites that characterized Canaanite religions. Judgments. Rules of righteous administration. God has judged, determined His laws to be right (see Ex. 21:1; Ps. 9:7, 16; PP 364). True. Literally, “truth.”

Fine gold. Heb. paz, “pure gold.” The idea expressed in the first use of the word “gold” is intensified. Gold is regarded as an article of great value among men, but spiritual riches gained through following God’s precepts are far superior to material wealth. The honeycomb. Better, “the honey of [the] combs.” Honey is one of the sweetest of all natural substances and a delight to the taste. To the Hebrew it was a symbol of all that was pleasant to the palate. Even sweeter to the soul are God’s commandments. “O taste and see that the Lord is good” (Ps. 34:8). One could become sated with honey, but never with the joyful results of obedience to the will of God. To the psalmist God’s law was not burdensome, it was not a yoke.

Ellen G. White

Thy servant. In vs. 11–14 David applies the truths of the earlier part of the psalm to his own character and conduct.

Understand. Or, “discern.” Errors. Heb. shegi’oth, a word occurring only here. The root is shaga’, which, like shagah, means “to err inadvertently.” In view of the far-reaching demands of God’s law, we are likely to make many mistakes of which we are unaware. These are the secret (literally, “hidden”) faults of the second half of the parallelism (see Ps. 139:23, 24). They may be hidden both from the one who sins and from the world. The psalmist prays for deliverance from “secret faults” (Ps. 19:12), “presumptuous sins” (v. 13), and sins of word and thought (v. 14). It has been observed that when we recognize sin in another, often our own dormant or hidden sin is irritating us.

Presumptuous sins. These are the sins committed when we know that we are doing wrong. They are contrasted with “errors,” “secret faults.” Dominion. Compare Ps. 119:133; John 8:32, 36; Rom. 6:14; Gal. 5:1. The great transgression. The Hebrew does not have the article.

Be acceptable. The psalm closes with a prayer that at once asks acceptance of the words and the thoughts that the psalmist has uttered, and constitutes his general petition for purity of word and thought in the experiences of every day. In the general aspect, the prayer is universal and as such is a model for all men. Strength. Literally, “rock.” See on Ps. 18:1. Redeemer. Heb. go’el, “deliver” (see on Ruth 2:20). God is my Redeemer, delivering me from the power and guilt of sin (see Ps. 78:35; Isa. 14; 41:14; 43; etc.).

Ellen G. White