Verse-by-Verse Bible Commentary
Psalms 19:7

Clarke's Commentary

Verse Psalms 19:7. 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; תורה torah, from ירה yarah, to instruct, direct, put straight, guide. It is God's 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 תורה 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 purification, and of the resurrection of the body.

The first 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 — תמימה 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 — עדות eduth, from עד 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 — נאמנה 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.

Bridgeway Bible Commentary

Psalms 19:0 Knowing God

The wonders of the universe display God’s glory, power and wisdom. Although these things cannot speak, day after day they tell people that there is a God and teach them something of his nature (1-4a). The sun, with its splendour and brilliance, is a particularly notable witness to God’s glory (4b-6).
If, however, people are to know God personally and live according to his will, they need a more detailed knowledge than the physical creation can provide. They need God’s written Word. That Word is the authoritative revelation of God’s will for them. The knowledge that comes from it gives them new life, confidence, wisdom, joy, understanding and purity (7-9). It has a worth that is beyond value, and brings an enjoyment that is beyond comparison (10). It warns and instructs people, making them more sensitive to sin and giving them an increased desire to cleanse their lives and live blamelessly (11-13). As the Word does its work, they will want all their thoughts, words and actions to be pleasing to God (14).

Coffman's Commentaries on the Bible

“The law of Jehovah is perfect, restoring the soul. The testimony of Jehovah is sure, making wise the simple. The precepts of Jehovah are right, rejoicing the heart: The commandment of Jehovah is pure, enlightening the eyes. The fear of Jehovah is clean, enduring forever; The ordinances of Jehovah are true, and righteous altogether. More to be desired are they than fine gold, yea, than much fine gold; Sweeter also than honey and the droppings of the honeycomb. Moreover by them is thy servant warned: In keeping them there is great reward.”

There are six synonyms used here for the Word Book, namely, the Old Testament, which was the Bible of that dispensation. These are Law, Testimony, Precepts, Commandment, Fear and Ordinances. These words seem to be merely different references to God’s Word; but, as Taylor said, “What is here said about these words is of major significance.”W. R. Taylor in The Interpreter’s Bible, Vol. 4, p. 105.

“The law of Jehovah is perfect, converting the soul.” This statement that God’s Word is “perfect” does not correspond with what critics generally think. In 1 Corinthians 13:10, “That which is perfect” is undoubtedly a reference to the completed Canon of the New Testament; but a critic of that view stated that, “Such an interpretation fails to find any support in the Biblical usage of `perfect.’“Vol. 8, NTS, p. 215.

The reason that the law of the Lord is perfect is that it is able to convert the souls of men, as witnessed by countless generations of the faithful. Nothing except God’s Word has ever been able to register an achievement as important as that.

“The testimony of Jehovah is sure, making wise the simple.” God’s Word is dependable. A single sentence of it outweighs the opinions of a thousand of the most learned men who ever lived. The Word of God has withstood the unrelenting attacks of Satan for thousands of years; but every single word of it is not merely intact; it is still believed, trusted, and accepted as truth by millions of devoted people. Men who are ignorant of the Bible can never, in any sense whatever, be truly “educated.” Only God’s Word has any dependable information about who man actually is, where he came from, what his duty is, and what is significant about his life. Only in the Bible can men learn of death, hereafter, the eternal Judgment, and many other subjects of the most urgent importance to all men. Without such a knowledge from the Bible, every man is a simpleton and will continue to be so.

“The precepts of Jehovah are right, rejoicing the heart.” Precepts are not caused to be true merely by their being recorded in the Bible; but, because they are true, they are found there. True rejoicing of the heart derives altogether from that “peace which passeth understanding,” a peace from God Himself; and that is directly connected with respect for and obedience of God’s precepts. As John Greenleaf Whittier put it:

“We search the world for truth; we cull The good, the pure, the beautiful
From all old flower fields of the soul:
And weary seekers of the best,
We come laden from our quest,
To find that all the sages said
Is in the book our mothers’ read!”

“The commandment of Jehovah is pure, enlightening the eyes.” It is not physical eyesight that is in view here, but the human intellect. Animals are provided by their Creator with instinct to guide them; but men are privileged to be guided by the “commandments” of the Lord. Refusing or neglecting to obey them can result in the utter debauchery of men, a condition in which they sink even lower than the animals, indulging in shameful practices that instinct forbids even an animal to do.

“The fear of Jehovah is clean, enduring forever.” The “fear” mentioned here is a reference to honoring God’s commandments. The fact of its being “clean,” as Taylor said, “It is free from all the abominations of pagan religions.”W. R. Taylor in The Interpreter’s Bible, Vol. 3, p. 106.

“The ordinances of Jehovah are true and righteous altogether.” The only righteousness is that of keeping all the statutes and ordinances of the Lord. “All thy commandments are righteousness” (Psalms 119:172). The evangelist Luke, commenting upon the righteousness of Zacharias and Elizabeth, said concerning them, “They were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless.” (Luke 1:6).

Psalms 19:10-11 here speak of the desirability of God’s commandments.

“More to be desired than gold… much fine gold. Sweeter than honey… or droppings of the honeycomb.” These two lines are parallel, “the droppings of the honeycomb,” meaning the very finest of honey, corresponding to the “much fine gold” in the first line.

Walking in the statutes and ordinances of the Lord makes a noble and beautiful person in the sight of God and man; but gold never had any such ability; but on the other hand has betrayed some who either had it or sought it into the most shameful deeds, disastrous both to its owners and to others.

By them is thy servant warned. If not instructed in the truth of God’s Word, men inevitably fall into the snare of the devil, a tragedy which is prevented by the timely warnings against sin to be found in the commandments of God.

“In keeping them there is great reward.” What reward is comparable to that of God’s approval? As Jesus said, “Great is your reward in heaven”! Apart from the promised reward of God’s faithful servants in Christ, what does human life have to offer? Its pitiful struggle through the uncertainties of childhood, its pitifully brief years of maturity, its constant strivings for earthly success, its constant threat of disease and death, its awful brevity, and the promise of a grave at the end of the struggle - that is what human life promises without the blessed hope of the resurrection to eternal life “in Christ Jesus.” The understatement here is amazing, “In keeping them, there is great reward”!

Barnes' Notes on the Whole Bible

The law of the Lord - Margin, doctrine. The word used here - תורה tôrâh - is that which is commonly employed in the Old Testament with reference to the law of God, and is usually rendered “law.” The word properly means “instruction,” “precept,” from a verb signifying “to teach.” It is then used with reference to instruction or teaching in regard to conduct, and is thus applied to all that God has communicated to guide mankind. It does not here, nor does it commonly, refer exclusively to the commands of God, but it includes all that God has revealed to teach and guide us. It refers here to revealed truth as contradistinguished from the truth made known by the works of creation. Compare the note at Psalms 1:2. There are six epithets used in these verses Psalms 19:7-9 to describe the revealed truth of God, all referring to the same truths, but with reference to some distinct view of the truths themselves, or of their effect on the soul: to wit, law, testimony, statutes, commandment, fear, and judgments. Of the revealed truth of God, thus characterized by distinct epithets, a particular statement is first made in each case in regard to the truth itself as viewed in that special aspect, and then the effects of that revealed truth on the soul are described corresponding with that truth as so viewed. Thus, of the “law of the Lord” it is said:

(a) that it is perfect,

(b) that it converts the soul;

Of the “testimony of the Lord”:

(a) that it is sure,

(b) that it makes the simple wise;

Of the “statutes of the Lord”:

(a) that they are right,

(b) that they rejoice the heart;

Of the “commandment of the Lord”:

(a) that it is pure,

(b) that it enlightens the eyes;

Of the “fear of the Lord”:

(a) that it is clean,

(b) that it endures forever;

Of the “judgments of the Lord”:

(a) that they are true and righteous,

(b) that they are more to be desired than gold, and that they are sweeter than honey and the honeycomb; that people are warned by them, and that in keeping them there is great reward.

Is perfect - On the meaning of the word used here, see the note at Job 1:1. The meaning is that it lacks nothing in order to its completeness; nothing in order that it might be what it should be. It is complete as a revelation of divine truth; it is complete as a rule of conduct. As explained above, this refers not only to the law of God as the word is commonly employed now, but to the whole of divine truth as revealed. It is absolutely true; it is adapted with consummate wisdom to the wants of man; it is an unerring guide of conduct. There is nothing there which would lead men into error or sin; there is nothing essential for man to know which may not be found there.

Converting the soul - The particular illustration of the perfection of the law is seen in the fact that it “converts the soul;” that is, that it turns it from the ways of sin to holiness. The glory of the works of God - the heavens, the firmament, the sun, as described in the previous verses - is, that they convey the knowledge of God around the world, and that the world is filled with light and life under the genial warmth of the sun; the glory of the law, or the revealed truth of God, is, that it bears directly on the soul of man, turning him from the error of his ways. and leading him to pursue a life of holiness. It is not said of the “law” of God that it does this by its own power, nor can there be any design here to exclude the doctrine of the divine agency on the soul; but the statement is, that when the “law” of God is applied to the heart, or when the truth of God is made to bear on that heart, the legitimate effect is seen in turning the sinner from the error of his ways. This effect of truth is seen everywhere, where it is brought into contact with the heart of man. By placing this first, also, the psalmist may perhaps have intended to intimate that this is the primary design of the revelation which God has given to mankind; that while great and important effects are produced by the knowledge which goes forth from the works of God, converting power goes forth only from the “law” of God, or from revealed truth. It is observable that none of the effects here Psalms 19:7-12 ascribed to the revealed truth of God, under the various forms in which it is contemplated, are ascribed to the knowledge which goes forth from the contemplation of his works, Psalms 19:1-6. It is not scientific truth which converts men, but revealed truth.

The testimony of the Lord - The word used here - עדות ‛êdûth - means properly that which is borne witness to, and is applied to revealed truth as that which God bears witness to. In reference to the truth of what is stated he is the witness or the voucher; it is that which he declares to be true. Hence, the term is applicable to all that is revealed as being that which he affirms to be true, and the word may be applied to historical truths; or to precepts or laws; or to statements respecting himself, respecting man, respecting the way of salvation, respecting the fallen world. On all these subjects he has borne witness in his word, pledging his veracity as to the correctness of the statements which are thus made. The word, therefore, refers to the whole of what is revealed in his word, considered as that to the truth of which he bears witness. The word is often used in this sense: Psalms 81:5; Psalms 119:14, Psalms 119:31, Psalms 119:36, Psalms 119:88, Psalms 119:99,Psalms 119:111, Psalms 119:129, Psalms 119:144, Psalms 119:157; Jeremiah 44:23. It is often also applied to the two tables of the law laid up in the ark, which is hence called “the ark of the testimony:” Exodus 16:34; Exodus 25:16, Exodus 25:21-22; Exodus 26:33; Exodus 30:26, et saepe.

Is sure - Established, firm. That “testimony,” or that revealed truth, is not unsettled, vacillating, uncertain. It is so certain that it may be relied on; so well established, that it cannot be shaken.

Making wise the simple - The word rendered simple - פתי p^ethı̂y - means simplicity, folly, Proverbs 1:22; and then, simple in the sense of being open to persuasion, easily seduced: Proverbs 7:7; Proverbs 22:3; Proverbs 27:12; Psalms 116:6. Then it means credulous, Proverbs 14:15; and inexperienced, Psalms 19:7. Gesenius, Lexicon. The meaning here is evidently inexperienced in the sense of being ignorant or untaught. It refers to those who need spiritual guidance and direction, and is applicable to men as they are by nature, as untaught, or needing instruction, but with the idea that their minds are susceptible to impressions, or are open to conviction. Those who are naturally destitute of wisdom, it makes wise. The statement is, that that testimony, or revealed truth, makes them wise in the knowledge of God, or imparts to them real instruction.

Calvin's Commentary on the Bible

7.The law of the Lord. Here the second part of the psalm commences. After having shown that the creatures, although they do not speak, nevertheless serve as instructors to all mankind, and teach all men so clearly that there is a God, as to render them inexcusable, the Psalmist now turns towards the Jews, to whom God had communicated a fuller knowledge of himself by means of his word. While the heavens bear witness concerning God, their testimony does not lead men so far as that thereby they learn truly to fear him, and acquire a well-grounded knowledge of him; it serves only to render them inexcusable. It is doubtless true, that if we were not very dull and stupid, the signatures and proofs of Deity which are to be found on the theater of the world, are abundant enough to incite us to acknowledge and reverence God; but as, although surrounded with so clear a light, we are nevertheless blind, this splendid representation of the glory of God, without the aid of the word, would profit us nothing, although it should be to us as a loud and distinct proclamation sounding in our ears. Accordingly, God vouchsafes to those whom he has determined to call to salvation special grace, just as in ancient times, while he gave to all men without exception evidences of his existence in his works, he communicated to the children of Abraham alone his Law, thereby to furnish them with a more certain and intimate knowledge of his majesty. Whence it follows, that the Jews are bound by a double tie to serve God. As the Gentiles, to whom God has spoken only by the dumb creatures, have no excuse for their ignorance, how much less is their stupidity to be endured who neglect to hear the voice which proceeds from his own sacred mouth? The end, therefore, which David here has in view, is to excite the Jews, whom God had bound to himself by a more sacred bond, to yield obedience to him with a more prompt and cheerful affection. Farther, under the term law, he not only means the rule of living righteously, or the Ten Commandments, but he also comprehends the covenant by which God had distinguished that people from the rest of the world, and the whole doctrine of Moses, the parts of which he afterwards enumerates under the terms testimonies, statutes, and other names. These titles and commendations by which he exalts the dignity and excellence of the Law would not agree with the Ten Commandments alone, unless there were, at the same time, joined to them a free adoption and the promises which depend upon it; and, in short, the whole body of doctrine of which true religion and godliness consists. As to the Hebrew words which are here used, I will not spend much time in endeavoring very exactly to give the particular signification of each of them, because it is easy to gather from other passages, that they are sometimes confounded or used indifferently. עדות, eduth, which we render testimony, is generally taken for the covenant, in which God, on the one hand, promised to the children of Abraham that he would be their God, and on the other required faith and obedience on their part. It, therefore, denotes the mutual covenant entered into between God and his ancient people. The word פקודים, pikkudim, which I have followed others in translating statutes, is restricted by some to ceremonies, but improperly in my judgment: for I find that it is every where taken generally for ordinances and edicts. The word מצוה, mitsvah, which follows immediately after, and which we translate commandment, has almost the same signification. As to the other words, we shall consider them in their respective places.

The first commendation of the law of God is, that it is perfect. By this word David means, that if a man is duly instructed in the law of God, he wants nothing which is requisite to perfect wisdom. In the writings of heathen authors there are no doubt to be found true and useful sentences scattered here and there; and it is also true, that God has put into the minds of men some knowledge of justice and uprightness; but in consequence of the corruption of our nature, the true light of truth is not to be found among men where revelation is not enjoyed, but only certain mutilated principles which are involved in much obscurity and doubt. David, therefore, justly claims this praise for the law of God, that it contains in it perfect and absolute wisdom. As the conversion of the soul, of which he speaks immediately after, is doubtless to be understood of its restoration, I have felt no difficulty in so rendering it. There are some who reason with too much subtilty on this expression, by explaining it as referring to the repentance and regeneration of man. I admit that the soul cannot be restored by the law of God, without being at the same time renewed unto righteousness; but we must consider what is David’s proper meaning, which is this, that as the soul gives vigor and strength to the body, so the law in like manner is the life of the soul. In saying that the soul is restored, he has an allusion to the miserable state in which we are all born. There, no doubt, still survive in us some small remains of the first creation; but as no part of our constitution is free from defilement and impurity, the condition of the soul thus corrupted and depraved differs little from death, and tends altogether to death. It is, therefore, necessary that God should employ the law as a remedy for restoring us to purity; not that the letter of the law can do this of itself, as shall be afterwards shown more at length, but because God employs his word as an instrument for restoring our souls.

When the Psalmist declares, The testimony of Jehovah is faithful, it is a repetition of the preceding sentence, so that the integrity or perfection of the law and the faithfulness or truth of his testimony, signify the same thing; namely, that when we give ourselves up to be guided and governed by the word of God, we are in no danger of going astray, since this is the path by which he securely guides his own people to salvation. Instruction in wisdom seems here to be added as the commencement of the restoration of the soul. Understanding is the most excellent endowment of the soul; and David teaches us that it is to be derived from the law, for we are naturally destitute of it. By the word babes, he is not to be understood as meaning any particular class of persons, as if others were sufficiently wise of themselves; but by it he teaches us, in the first place, that none are endued with right understanding until they have made progress in the study of the law. In the second place, he shows by it what kind of scholars God requires, namely, those who are fools in their own estimation, (1 Corinthians 3:18,) and who come down to the rank of children, that the loftiness of their own understanding may not prevent them from giving themselves up, with a spirit of entire docility, to the teaching of the word of God.

Smith's Bible Commentary

Psalms 19:1-14

Chapter 19 is one of the beautiful favorite psalms where David does speak about how God does reveal Himself to man in nature.

The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard ( Psalms 19:1-3 ).

God is speaking to you every day, every night, through the world, the universe that He has created. The heavens are declaring you the glory, the awesomeness, the magnitude of God, as the earth is showing to you His infinite wisdom. The life forms around the earth.

Now this last week I had a very interesting experience. We have a fellow in our church who is the president of a polygraph firm, and so he has been doing some experiments with his polygraph machines. By hooking the connections up to a plant leaf and then watching the responses on the polygraph as the electrodes are hooked up to a plant. And he had been doing these experiments and he wanted me to come over and observe some of the things that he had discovered. And I found them very interesting.

As we are thinking about the earth showing His handiwork and day unto day they're uttering speech. And the question is, just how much understanding or knowledge is there in a plant? And so, as he hooked up the electrodes to the plant, and the needles started just moving up and down as it was measuring the responses within the leaf, he said, "Now move the needle upwards. Move in an upward position on the graph." And as he commanded it to do so, the needle started moving upward. And he said, "Now show us the downward movement." And the needle moved down on the graph. And then he said, "Now show us some violent motion," and the needle began to swing all the way across. Then he said to me, "Now you choose a number in your mind." And so he said, "Is the number one?" And of course I didn't answer. But he was just measuring the graph. "Is the number two? Is the number three?" And the needle was just going up and down, and when he got to my number seven, the needle goes way up and then came back down again and leveled off, and then, "Eight? Nine? Ten?" And I looked at the thing and I thought, "I can't believe it." What kind of communication, you know.

Now I am certain that there are many things of God's creation that we don't understand. That there are vast facets within nature that we have only begun to scratch the surface. That God has coded in many things, wisdom that is phenomenal, things that are just amazing. And I think that there is much to be learned and much to be discovered. God says that day unto day they are uttering their speech. That it's a universal language. There is no speech nor language where their voice is not heard. You say, "Well, what do you make of it?" I don't know what to make of it; it was weird. But it was interesting. And it just sort of opens up your mind to the fact that God's creation is far vaster than what we ever dreamed. What kind of intelligence is just in a cell itself?

There was a gal who pinched the leaf, one of the leaves on the plant, not the one that the electrode was attached to, and the needle began to move violently. She went out of the room to get something and the needle settled down. When she came back in the room, the needle started moving violently again. The way this was all discovered is a fellow had attached the electrodes to a plant and he was just watching the movement of the needle, sort of fascinated with it. And he decided to water the plant, and as he picked up the water to water the plant, the needle started going crazy. So instead of watering it, he stopped and he put the water back down, and the needle settled back down again and so he picked it up as though he was going to water, deciding he wasn't going to do it, but just see what the needle would do, and this time it didn't do anything. And he made several gestures like he was going to water it, but not intending to do it, and the needle did nothing. And this guy started getting bugged. And so he finally decided, "Okay, I really will water it this time. I'll go ahead and really water it." And the needle started jumping again and he watered the thing. Now I don't know the explanations of it. I have no explanation for it. But it's interesting. "All nature," we sing, "All nature sings, and round me rings the music of the spheres." Who knows? The wisdom of God who has created life forms, the infinite variety of life forms. What kind of understanding has He put into some of these life forms? I don't know. It is fascinating.

"The heavens declare the glory of God, the firmament shows His handiwork, and day unto day they utter their speech." They are talking to us. "Night unto night their voice goeth forth. There is not a speech nor a language where there voice is not heard." God speaks to man universally through nature. But though nature speaks to you of the existence of God, the testimony or the witness of nature then falls short because it cannot tell you of the love of God and the redemptive plan of God for your life. For that we needed the special revelation, and God has thus given us the special revelation that we might know His love and His plan for our lives. But the fact that God exists, we all know just by the fact of life around us and life forms around us.

Now David in this psalm, of course, speaks of the law of the Lord, and the testimony of the Lord, the statutes of the Lord, the commandment of the Lord, the fear of the Lord, the judgments of the Lord. All of these are a part of God's revelation to us in His Word.

The law of the LORD perfect, converting the soul: the testimony of the LORD sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring for ever: the judgments of the LORD ( Psalms 19:7-9 )

God has revealed Himself in nature, but He has revealed Himself more specifically in His Word. And thus, His law, His testimony, His commandments, His statutes, His judgments.

More to be desired are they than gold, yea, than much fine gold: sweeter also than honey in the honeycomb ( Psalms 19:10 ).

Oh, how sweet the Word of God becomes to us as we get into it and as we begin to draw from its sweetness.

Moreover by them is thy servant warned: and in keeping of them there is great reward ( Psalms 19:11 ).

And so he closes the psalm with a prayer,

Keep back your servant also from presumptuous sins; let them not rule over me: then shall I be upright, I shall be innocent from the great transgression. O God, let the words of my mouth, the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer ( Psalms 19:13-14 ). "

Dr. Constable's Expository Notes

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. In 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.

In 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 Israel’s God was the Creator of the heavens, including the sun, and He established justice on the earth.

Dr. Constable's Expository Notes

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. It is flawless and reliable.

Dr. Constable's Expository Notes

2. Revelation from Scripture 19:7-11

Gill's Exposition of the Whole Bible

The law of the Lord [is] perfect,.... By which is meant, not the law of Moses, or the ten commandments, but the "doctrine" of the Lord; as the word תורה, "torah", signifies, even the whole word of God, as in Isaiah 8:20. All the Scriptures of truth, which are profitable for doctrine; for setting doctrine in a clear light, and for the vindication and establishment of it, and are the rule of doctrine both to preachers and hearers; and which are "perfect", contain the whole mind and will of God, both with respect to faith and practice; whereby the man of God is made perfect, and thoroughly furnished to all good works, 2 Timothy 3:16; and especially the Gospel part of the word of God may be designed, which both in the Old and New Testament is called "a law" or "doctrine", being eminently so; the doctrine of the Messiah, and of justification by faith in his righteousness, Isaiah 2:3 Romans 3:27. The Gospel is a perfect plan and scheme of spiritual and saving truths: it gives an account of perfect things; as of the perfect righteousness of Christ, and complete justification by it; of the full as well as free pardon of sins by the blood of Christ; and of redemption and salvation from all sin and evils by him: and it also shows where true perfection is; namely, in Christ, in whom the saints are complete, be being made to them wisdom, righteousness, sanctification, and redemption; see James 1:25. This character, therefore, suits better with the Gospel than with the moral law; though that, as it is to be gathered out of the whole word of God, contains the good and perfect will of God, with respect to what is to be done or avoided; nor is anything to be added to it; nor did our Lord come to add unto it, or to make it more perfect, but to fulfil it, which men could not do; nor could the law make any man or anything perfect, either perfectly sanctify, or justify, or save; whereas the bringing in of the better hope in the Gospel does, Hebrews 9:7. The effect, under a divine influence and blessing ascribed to it, is,

converting the soul; which is a further proof that the law of Moses is not intended: for though by it is the knowledge of sin, or conviction of sin, which often falls short of conversion; yet the Spirit of God, as a spirit of regeneration, conversion, and sanctification, is not received through the doctrine or preaching of the law, but through the ministration of the Gospel; which is designed to turn men from darkness to light, and from the powers of Satan to God; and which use it has when it is attended with the demonstration of the Spirit and of power; see Romans 3:20, though the words may be rendered "relieving", that is, refreshing and comforting the "soul" z as in Lamentations 1:11; Through want of bodily food, which is the case in the passage retorted to, the spirits faint and sink, the soul is almost gone, when, by the ministration of proper food, it is as it were brought back again, as the word a here used signifies, and the animal spirits are cheered and revived: and of like use is the Gospel; it is the food of the soul, by which it is refreshed and exhilarated, when ready to sink and faint away; hereby it is restored and revived, comforted and nourished;

the testimony of the Lord [is] sure; this is another name for the word of God, or the Holy Scriptures; so called because they testify of Christ, of his person, office, and grace; of what he is, was to do, and suffer, and perform for his people, and of his glory that should follow thereon, John 5:39; and particularly the doctrine of the Gospel is the testimony of our Lord Jesus Christ, both which he himself testified, and which is a testimony concerning him, 2 Timothy 1:8. And this is "sure", or "to be believed" b; the whole of Scripture is true, coming from the God of truth; having for its principal subject Christ, who is truth itself, and being dictated by the Spirit of truth; and particularly the Gospel part of it, and all the truths therein contained, especially the doctrine of salvation by Christ, which is a faithful saying, and worthy of all acceptation: the Gospel is a testimony of record which God himself has bore concerning his Son, and eternal life by him, and therefore sure and to be depended upon; for if the witness of men is received, the witness of God is greater, 1 John 5:9. The effect ascribed to the word of God, Or to the Gospel under this character, is,

making wise the simple. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it "babes" or "children"; and so Apollinarius; and the word פתי, here used in the Arabic language, is said to c signify such; and here it intends babes and children not in years, but in understanding, to whom God is pleased to reveal the truths of his Gospel, when he hides them from the wise and prudent: these simple ones are such who are sensible of their simplicity and folly, and of their want of understanding; who, with Agur, think themselves more foolish than any man, and have not the understanding of a man; and these, by the word of God, are made wise to know themselves, their folly, sinfulness, imperfections, and impotence; and are made wise unto salvation, to know the right way of salvation by Christ; see 2 Timothy 3:15; where the same phrase is used as here, and seems to be borrowed from hence, and is used of the Scriptures; which also make men wise in the knowledge of Gospel doctrines, the wisdom of God in a mystery, which to know is the greatest wisdom and understanding, and much more so than to be acquainted with the law only, Deuteronomy 4:6.

z משיבת נפש "recreans animam", Vatablus, Schmidt; "refocillat", Piscator. a "Restituens animam", Junius Tremellius, Cocceius "reducens", Gejerus, Montanus; so Ainsworth. b נאמנה "fidele", V. L. Musculus, Pagninus; "fide dignum", Piscator, Michaelis. c Shemot Rabba, s. 3. fol. 93. 2.

Henry's Complete Commentary on the Bible

      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 (Psalms 19:7-9; Psalms 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, 2 Timothy 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, 2 Timothy 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, Psalms 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 (Psalms 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 (John 15:3); it will cleanse our way, Psalms 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, Psalms 19:10; Psalms 19:11.

      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, Ezekiel 3:17; Ezekiel 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, 1 John 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, Psalms 19:13; Psalms 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, Numbers 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, Psalms 19:14; Psalms 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, Psalms 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, Psalms 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.