TREASURY OF DAVID
PSALM 19

SUBJECT. It would be idle to enquire into the particular period when this delightful poem was composed, for their is nothing in its title or subject to assist us in the enquiry. The heading, "To the Chief Musician, a Psalm of David, "informs us that David wrote it, and that it was committed to the Master of the service of song in the sanctuary for the use of the assembled worshippers. In his earliest days the psalmist, while keeping his father's flock, had devoted himself to the study of God's two great books—nature and Scripture; and he had so thoroughly entered into the spirit of these two only volumes in his library that he was able with a devout criticism to compare and contrast them, magnifying the excellency of the Author as seen in both. How foolish and wicked are those who instead of accepting the two sacred tomes, and delighting to behold the same divine hand in each, spend all their wits in endeavouring to find discrepancies and contradictions. We may rest assured that the true "Vestiges of Creation" will never contradict Genesis, nor will a correct "Cosmos" be found at variance with the narrative of Moses. He is wisest who reads both the world book, and the Word book as two volumes of the same work, and feels concerning them, "My Father wrote them both."

DIVISION. This song very distinctly divides itself into three parts, very well described by the translators in the ordinary heading of our version. The creatures show God's glory, Ps 19:1-6. The word showeth his grace, Ps 19:7-11. David prayeth for grace, Ps 19:12-14. Thus praise and prayer are mingled, and he who here sings the work of God in the world without, pleads for a work of grace in himself within.

EXPOSITION

Ver. 1. The heavens declare the glory of God. The book of nature has three leaves, heaven, earth, and sea, of which heaven is the first and the most glorious, and by its aid we are able to see the beauties of the other two. Any book without its first page would be sadly imperfect, and especially the great Natural Bible, since its first pages, the sun, moon, and stars, supply light to the rest of the volume, and are thus the keys, without which the writing which follows would be dark and undiscerned. Man walking erect was evidently made to scan the skies, and he who begins to read creation by studying the stars begins the book at the right place.

The heavens are plural for their variety, comprising the watery heavens with their clouds of countless forms, the aerial heavens with their calms and tempests, the solar heavens with all the glories of the day, and the starry heavens with all the marvels of the night; what the Heaven of heavens must be hath not entered into the heart of man, but there in chief all things are telling the glory of God. Any part of creation has more instruction in it than human mind will ever exhaust, but the celestial realm is peculiarly rich in spiritual lore. The heavens declare, or are declaring, for the continuance of their testimony is intended by the participles employed; every moment God's existence, power, wisdom and goodness, are being sounded abroad by the heavenly heralds which shine upon us from above. He who would guess at divine sublimity should gaze upward into the starry vault; he who would imagine infinity must peer into the boundless expanse; he who desires to see divine wisdom should consider the balancing of the orbs; he who would know divine fidelity must mark the regularity of the planetary motions; and he who would attain some conceptions of divine power, greatness, and majesty, must estimate the forces of attraction, the magnitude of the fixed stars, and the brightness of the whole celestial train. It is not merely glory that the heavens declare, but the "glory of God, "for they deliver to us such unanswerable arguments for a conscious, intelligent, planning, controlling, and presiding Creator, that no unprejudiced person can remain unconvinced by them. The testimony given by the heavens is no mere hint, but a plain, unmistakable declaration; and it is a declaration of the most constant and abiding kind. Yet for all this, to what avail is the loudest declaration to a deaf man, or the clearest showing to one spiritually blind? God the Holy Ghost must illuminate us, or all the suns in the milky way never will.

The firmament sheweth his handywork; not handy in the vulgar use of that term, but hand work. The expanse is full of the works of the Lord's skilful, creating hands; hands being attributed to the great creating Spirit to set forth his care and workmanlike action, and to meet the poor comprehension of mortals. It is humbling to find that even when the most devout and elevated minds are desirous to express their loftiest thoughts of God, they must use words and metaphors drawn from the earth. We are children, and must each confess, "I think as a child, I speak as a child." In the expanse above us God flies, as it were, his starry flag to show that the King is at home, and hangs out his escutcheon that atheists may see how he despises their denunciations of him. He who looks up to the firmament and then writes himself down an atheist, brands himself at the same moment as an idiot or a liar. Strange is it that some who love God are yet afraid to study the God declaring book of nature; the mock spirituality of some believers, who are too heavenly to consider the heavens, has given colour to the vaunts of infidels that nature contradicts revelation. The wisest of men are those who with pious eagerness trace the goings forth of Jehovah as well in creation as in grace; only the foolish have any fears lest the honest study of the one should injure our faith in the other. Dr. Macosh has well said, "We have often mourned over the attempts made to set the works of God against the Word of God, and thereby excite, propagate, and perpetuate jealousies fitted to separate parties that ought to live in closest union. In particular, we have always regretted that endeavours should have been made to depreciate nature with a view of exalting revelation; it has always appeared to us to be nothing else than the degrading of one part of God's work in the hope thereby of exalting and recommending another. Let not science and religion be reckoned as opposing citadels, frowning defiance upon each other, and their troops brandishing their armour in hostile attitude. They have too many common foes, if they would but think of it, in ignorance and prejudice, in passion and vice, under all their forms, to admit of their lawfully wasting their strength in a useless warfare with each other. Science has a foundation, and so has religion; let them unite their foundations, and the basis will be broader, and they will be two compartments of one great fabric reared to the glory of God. Let one be the outer and the other the inner court. In the one, let all look, and admire and adore; and in the other, let those who have faith kneel, and pray, and praise. Let the one be the sanctuary where human learning may present its richest incense as an offering to God, and the other the holiest of all, separated from it by a veil now rent in twain, and in which, on a blood sprinkled mercyseat, we pour out the love of a reconciled heart, and hear the oracles of the living God."

EXPLANATORY NOTES AND QUAINT SAYINGS

Whole Psalm. The magnificent scenery to which the poem alludes is derived entirely from a contemplation of nature, in a state of pastoral seclusion; and a contemplation indulged in, at noontide or in the morning, when the sun was travelling over the horizon, and eclipsing all the other heavenly bodies by his glory. On which account it forms a perfect contrast with the eighth Psalm, evidently composed in the evening, and should be read in connection with it, as it was probably written nearly at the same time; and as both are songs of praise derived from natural phenomena, and therefore peculiarly appropriate to rural or pastoral life. John Mason Good.

Whole Psalm. The world resembles a divinity school, saith Plutarch, and Christ, as the Scripture telleth, is our doctor, instructing us by his works, and by his words. For as Aristotle had two sorts of writings, one called exoterical, for his common auditors, another acromatical, for his private scholars and familiar acquaintance: so God hath two sorts of books, as David intimates in this Psalm; namely, the book of his creatures, as a common place book for all men in the world: The heavens declare the glory of God, Ps 19:1-6; the book of his Scriptures as a statute book for his domestic auditory, the church: The law of the Lord is an undefiled law, Ps 19:7-8. The great book of the creatures in folio, may be termed aptly the shepherd's kalendar, and the ploughman's alphabet, in which even the most ignorant may run (as the prophet speaks) and read. It is a letter patent, or open epistle for all, as David, in our text, Their sound is gone out into all lands, and their words unto the ends of the world; there is neither speech nor language but have heard of their preaching. For albeit, heaven, and the sun in heaven, and the light in the sun are mute, yet their voices are well understood, catechising plainly the first elements of religion, as, namely, that there is a God, and that this God is but one God, and that this one God excelleth all other things infinitely both in might and majesty. Universus mundus (as one pithily) nihil aliud est quam Deus explicatus: the whole world is nothing else but God expressed. So St. Paul, Ro 1:20: God's invisible things, as his eternal power and Godhead, "are clearly seen" by the creation of the world, "being understood by the things that are made." The heavens declare this, and the firmament shows this, and the day tells this, and the night certifies this, the sound of the thunder proclaims, as it were, this in all lands, and the words of the whistling wind unto the ends of the world. More principally the sun, which as a bridegroom cometh out of his chamber, and rejoiceth as a giant to run his course. The body thereof (as mathematicians have confidently delivered) is one hundred and sixty-six times bigger than the whole earth, and yet it is every day carried by the finger of God so great a journey, so long a course, that if it were to be taken on the land, it should run every several hour of the day two hundred and twenty-five German miles. It is true that God is incapable to sense, yet he makes himself, as it were, visible in his works; as the divine poet (Du Bartas) sweetly: —

"Therein our fingers feel, our nostrils smell, Our palates taste his virtues that excel,

So the heavens declare, that is, they make men declare the glory of God, by their admirable structure, motions, and influence. Now the preaching of the heavens is wonderful in three respects. 1. As preaching all the night and all the day without intermission: verse 2. One day tells another, and one night certifies another. 2. As preaching in every kind of language: Ps 19:3. There is neither speech, nor language, but their voices are heard among them. 3. As preaching in every part of the world, and in every parish of every part, and in every place of every parish: Ps 19:4, Their sound is gone into all lands, and their words unto the ends of the world. They be diligent pastors, as preaching at all times; and learned pastors, as preaching in all tongues; and catholic pastors, as preaching in all towns. Let us not then in this University (where the voices of so many great doctors are heard), be like to truants in other schools, who gaze so much upon the babies, (the pictures or illustrations of a book), and gilded cover, and painted margent of their book, that they neglect the text and lesson itself. This is God's primer, as it were, for all sorts of people; but he hath another book proper only for his domestic auditory the church: "He sheweth his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation, neither have the heathen knowledge of his laws." Ps 147:19-20. Heathen men read in his primer, but Christian men are well acquainted with his Bible. The primer is a good book, but it is imperfect; for after a man hath learned it he must learn more; but the law of the Lord, that is, the body of the Holy Scriptures, is a most absolute canon of all doctrines appertaining either to faith or good manners; it is a perfect law, converting the soul, giving wisdom to the simple, sure, pure, righteous, and rejoicing the heart, etc. John Boys.

Whole Psalm. Saint Chrysostom conjectures that the main intention of the greatest part of this Psalm consists in the discovery of divine providence, which manifests itself in the motions and courses of the heavenly bodies, concerning which the psalmist speaketh much, from Ps 19:1-7. Saint Austin upon the place, is of a quite different opinion, who conjectures that Christ is the whole subject of this Psalm; whose person is compared to the sun for excellency and beauty, and the course of whose doctrine was dispersed round about the world by his apostles to which Saint Paul alludes (Ro 10:18); "Have they not heard? Yes, verily, their sound went into all the earth, "etc., and the efficacy of whose gospel is like the heat of the sun, which pierceth into the very heart of the earth, so that into the secrets of the soul. I confess this allegorical exposition is not altogether impertinent, neither is that literal exposition of Saint Chrysostom to be blamed, for it hath its weight. But to omit all variety of conjecture, this Psalm contains in it:

Ver. 1. The heavens declare the glory of God, etc. —The eminent saints of ancient times were watchful observers of the objects and operations of nature. In every event they saw the agency of God; and, therefore, they took delight in its examination. For they could not but receive pleasure from witnessing the manifestations of his wisdom and beneficence, whom they adored and loved. They had not learned, as we have in modern times, to interpose unbending laws between the Creator and his works; and then, by giving inherent power to these laws, virtually to remove God away from his creation into an ethereal extramundane sphere of repose and happiness. I do not say that this is the universal feeling of the present day. But it prevails extensively in the church, and still more in the world. The ablest philosophers of modern times do, indeed, maintain that a natural law is nothing more than the uniform mode in which God acts; and that, after all, it is not the efficiency of the law, but God's own energy, that keeps all nature in motion; that he operates immediately and directly, not remotely and indirectly, in bringing about every event, and that every natural change is as really the work of God as if the eye of sense could see his hand turning round the wheels of nature. But, although the ablest philosophy of modern times has reached this conclusion, the great mass of the community, and even of Christians, are still groping in the darkness of that mechanical system which ascribes the operation of this natural world to nature's laws instead of nature's God. By a sort of figure, indeed, it is proper, as the advocates of this system admit, to speak of God as the author of its natural events, because he originally ordained the laws of nature. But they have no idea that he exerts any direct and immediate agency in bringing them about; and, therefore, when they look upon these events they feel no impression of the presence and active agency of Jehovah.

But how different, as already remarked, were the feeling of ancient saints. The psalmist could not look up to heaven without exclaiming, The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language where their voice is not heard. When he cast his eyes abroad upon the earth, his full heart cried out, "O Lord, how manifold are thy works! In wisdom hast thou made them all; the earth is full of thy riches." In his eye everything was full of God. It was God who "sent springs into the valleys, which run among the hills." When the thunderstorm passed before him, it was "God's voice in the heavens, and his lightnings that lighted the world." When he heard the bellowings, and saw the smoke of the volcano, it was "God who looketh on the earth, and it trembleth; he toucheth the hills, and they smoke." Edward Hitchcock, D.D., L.L.D., 1867.

Ver. 1. The heavens declare, etc. Man has been endued by his Creator with mental powers capable of cultivation. He has employed them in the study of the wonderful works of God which the universe displays. His own habitation has provided a base which has served him to measure the heavens. He compares his own stature with the magnitude of the earth on which he dwells; the earth, with the system in which it is placed; the extent of the system, with the distance of the nearest fixed stars; and that distance again serves as a unit of measurement for other distances which observation points out. Still no approach is made to any limit. How extended these wonderful works of the Almighty may be no man can presume to say. The sphere of creation appears to extend around us indefinitely on all sides; "to have its centre everywhere, its circumference nowhere." These are considerations which from their extent almost bewilder our minds. But how should they raise our ideas toward their great Creator, when we consider that all these were created from nothing, by a word, by a mere volition of the Deity. "Let them be, "said God, and they were. "By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth." "For he spake, and it was done. He commanded, and it stood fast." Ps 33:6,9. What must be that power, which so formed worlds on worlds; worlds in comparison of which this earth which we inhabit sinks into utter nothingness! Surely when we thus lift up our thoughts to the heavens, the moon and the stars which he hath ordained, we must feel, if we can ever feel, how stupendous and incomprehensible is that Being who formed them all; that "the heavens" do indeed "declare the glory of God; "and the firmament sheweth his handywork. Temple Chevallier, in "The Hulsean Lectures for 1827."

Ver. 1. I have often been charmed and awed at the sight of the nocturnal heavens, even before I knew how to consider them in their proper circumstances of majesty and beauty. Something like magic has struck my mind, on transient and unthinking survey of the aethreal vault, tinged throughout with the purest azure, and decorated with innumerable starry lamps. I have felt, I know not what, powerful and aggrandising impulse, which seemed to snatch me from the low entanglements of vanity, and prompted an ardent sigh for more sublime objects. I thought I heard, even from the silent spheres, a commanding call to spurn the abject earth, and pant after unseen delights. Henceforth I hope to imbibe more copiously this moral emanation of the skies, when, in some such manner as the preceding, they are rationally seen, and the sight is duly improved. The stars, I trust, will teach as well as shine, and help to dispel both nature's gloom and my intellectual darkness. To some people they discharge no better a service than that of holding a flambeau to their feet, and softening the horrors of their night. To me and my friends may they act as ministers of a superior order, as counsellors of wisdom, and guides to happiness! Nor will they fail to execute this nobler office, if they gently light our way into the knowledge of their adored Maker—if they point out with their silver rays our path to his beatific presence. James Hervey, A.M., 1713-1758.

Note continued on See Psalms on "Job 42:12"

EXPOSITION

Ver. 2. Day unto day uttereth speech, and night unto night sheweth knowledge. As if one day took up the story where the other left it, and each night passed over the wondrous tale to the next. The original has in it the thought of pouring out or welling over, with speech; as though days and nights were but as a fountain flowing evermore with Jehovah's praise. Oh to drink often at the celestial well, and learn to utter the glory of God! The witnesses above cannot be slain or silenced; from their elevated seats they constantly preach the knowledge of God, unawed and unbiased by the judgment of men. Even the changes of alternating night and day are mutely eloquent, and light and shade equally reveal the Invisible One; let the vicissitudes of our circumstances do the same, and while we bless the God of our days of joy, let us also extol him who giveth "songs in the night."

The lesson of day and night is one which it were well if all men learned. It should be among our day thoughts and night thoughts, to remember the flight of time, the changeful character of earthly things, the brevity both of joy and sorrow, the preciousness of life, our utter powerlessness to recall the hours once flown, and the irresistible approach of eternity. Day bids us labour, night reminds us to prepare for our last time; day bids us work for God, and night invites us to rest in him; day bids us look for endless day, and night warns us to escape from everlasting night.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 1-2. See Psalms on "Ps 19:1" for further information.

Ver. 1-4. See Psalms on "Ps 19:1" for further information.

Ver. 1-4. The heavens declare the glory of God, and the firmament sheweth his handiwork. See Psalms on "Ps 19:1" for further information.

Ver. 1-4. Like as the sun with his light beneficially comforteth all the world, so Christ, the Son of God, reacheth his benefits unto all men, so that they will receive them thankfully, and not refuse them disobediently. Robert Cawdray.

Ver. 2. Day unto day, etc. But what is the meaning of the next word—One day tells another, and one night certifies another? Literally, dies diem dicit, is nothing else but dies diem docet. One day tells another, is one day teaches another. The day past is instructed by the day present: every new day doth afford new doctrine. The day is a most apt time to learn by reading and conference; the night a most fit time for invention and meditation. Now that which thou canst not understand this day thou mayest haply learn the next, and that which is not found out in one night may be gotten in another. Mystically (saith Hierem), Christ is this "day, "who saith of himself, "I am the light of the world, "and his twelve apostles are the twelve hours of the day; for Christ's Spirit revealed by the mouths of his apostles the mysteries of our salvation, in other ages not so fully known unto the sons of men. One day tells another, that is, the spiritual utter this unto the spiritual; and one night certifies another, that is, Judas insinuates as much unto the Jews in the night of ignorance, saying, "Whomsoever I shall kiss, that is he, lay hold on him." Mt 26:28. Or, the Old Testament only shadowing Christ is the night, and the New Testament plainly showing Christ is the day. John Boys.

Ver. 2. Day unto day, or day after day; the vicissitude or continual succession of day and night speaketh much divine knowledge. The assiduity and constancy without any intermission by the heavens preaching is hereby expressed. John Richardson.

Ver. 2. Uttereth, poureth forth abundantly; sheweth demonstrates clearly and effectively, without ambiguity. Job 36:2. Many in the full light of gospel day, hear not that speech, who yet in the night of affliction and trouble, or in the conviction of their natural darkness, have that knowledge communicated to them which enables them to realise the joy that cometh in the morning. W. Wilson.

Ver. 2. Sheweth knowledge. We may illustrate the differing measures in which natural objects convey knowledge to men of differing mental and spiritual capacity by the story of our great English artist. He is said to have been engaged upon one of his immortal works, and a lady of rank looking on remarked, "But Mr. Turner, I do not see in nature all that you describe there." "Ah, Madam, "answered the painter, "do you not wish you could?" C.H.S.

HINTS TO THE VILLAGE PREACHER

Ver. 1-5. Parallel between the heavens and the revelation of Scripture, dwelling upon Christ as the central Sun of Scripture.

Ver. 2. Voices of the day and of the night. Day and night thoughts.

EXPOSITION

Ver. 3. There is no speech nor language, where their voice is not heard. Every man may hear the voices of the stars. Many are the languages of terrestrials, to celestials there is but one, and that one may be understood by every willing mind. The lowest heathen are without excuse, if they do not discover the invisible things of God in the works which he has made. Sun, moon, and stars are God's travelling preachers; they are apostles upon their journey confirming those who regard the Lord, and judges on circuit condemning those who worship idols. The margin gives us another rendering, which is more literal, and involves less repetition; "no speech, no words, their voice is not heard; "that is to say, their teaching is not addressed to the ear, and is not uttered in articulate sounds; it is pictorial, and directed to the eye and heart; it touches not the sense by which faith comes, for faith cometh by hearing. Jesus Christ is called the Word, for he is a far more distinct display of Godhead than all the heavens can afford; they are, after all, but dumb instructors; neither star nor sun can arrive at a word, but Jesus is the express image of Jehovah's person, and his name is the Word of God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 1-4. See Psalms on "Ps 19:1" for further information.

Ver. 1-4. The heavens declare the glory of God, and the firmament sheweth his handiwork. See Psalms on "Ps 19:1" for further information.

Ver. 1-4. Like as the sun with his light beneficially comforteth all the world, so Christ, the Son of God, reacheth his benefits unto all men, so that they will receive them thankfully, and not refuse them disobediently. Robert Cawdray.

Ver. 3. There is no speech, etc. The sunset was one of the most glorious I ever beheld, and the whole earth seemed so still that the voice of neither God nor man was heard. There was not a ripple upon the waters, not the leaf of a tree, nor even of a blade of grass moving, and the rocks upon the opposite shore reflected the sun's "after glow, "and were again themselves reflected from or in the river during the brief twilight, in a way I do not remember ever to have beheld before. No! I will not say the voice of God was not heard; it spoke in the very stillness as loud as in roaring thunder, in the placid scene as in rocks and cliffs impassable, and louder still in the heavens and in the firmament, and in the magnificent prospect around me. His wondrous works declared him to be near, and I felt as if the very ground upon which I was treading was holy. John Gadsby.

HINTS TO THE VILLAGE PREACHER

Ver. 1-5. Parallel between the heavens and the revelation of Scripture, dwelling upon Christ as the central Sun of Scripture.

Ver. 3. The marginal reading, coupled with verse four, suggests the eloquence of an unobtrusive life—silent, yet heard.

EXPOSITION

Ver. 4. Their line is gone out through all the earth, and their words to the end of the world. Although the heavenly bodies move in solemn silence, yet in reason's ear they utter precious teachings. They give forth no literal words, but yet their instruction is clear enough to be so described. Horne says that the phrase employed indicates a language of signs, and thus we are told that the heavens speak by their significant actions and operations. Nature's words are like those of the deaf and dumb, but grace tells us plainly of the Father. By their line is probably meant the measure of their domain which, together with their testimony, has gone out to the utmost end of the habitable earth. No man living beneath the copes of heaven dwells beyond the bounds of the diocese of God's Court preachers; it is easy to escape from the light of ministers, who are as stars in the right hand of the Son of Man; but even then men, with a conscience not yet seared, will find a Nathan to accuse them, a Jonah to warn them, and an Elijah to threaten them in the silent stars of night. To gracious souls the voices of the heavens are more influential far, they feel the sweet influences of the Pleiades, and are drawn towards their Father God by the bright bands of Orion.

In them hath he set a tabernacle for the sun. In the heavens the sun encamps, and marches like a mighty monarch on his glorious way. He has no fixed abode, but as a traveller pitches and removes his tent, a tent which will soon be taken down and rolled together as a scroll. As the royal pavilion stood in the centre of the host, so the sun in his place appears like a king in the midst of attendant stars.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 1-4. See Psalms on "Ps 19:1" for further information.

Ver. 1-4. The heavens declare the glory of God, and the firmament sheweth his handiwork. See Psalms on "Ps 19:1" for further information.

Ver. 1-4. Like as the sun with his light beneficially comforteth all the world, so Christ, the Son of God, reacheth his benefits unto all men, so that they will receive them thankfully, and not refuse them disobediently. Robert Cawdray.

Ver. 4. Their line is gone out, etc. "Their sound went, "etc. Ro 10:18. The relations which the gospel of Christ Jesus hath to the Psalms of David I find to be more than to all the Bible besides, that seldom anything is written in the New Testament, but we are sent to fetch our proofs from these. The margin here sends me to the Psalm, and the Psalm sends me back to this again; showing that they both speak one thing. How comes it then that it is not one, for line and "sound" are not one thing? Is there not some mistake here? Answer —To fetch a proof from a place is one thing, an allusion is another. Sometimes the evangelists are enforced to bring their proofs for what they write out of the Old Testament, else we should never believe them, and then they must be very sure of the terms, when they say, "This was done that it might be fulfilled which was spoken, "etc. But the apostle was not now upon that account; only showing to the Romans the marvellous spreading of the gospel, alluding to this passage of David discoursing of "the heavens, "to which the prophet compared the publication of the word; the sun and moon and stars not only shining through, but round all the earth. The same subject Paul was now upon, and for his purpose makes use of a term fitter to express the preaching of the gospel, by the word "sound, "than that other word expressing the limitations of the law, by the word "line:" both of these agreeing that there is no fitter comparison to be fetched from anything in nature than from "the heavens, "their motions, revolutions, influences upon sublunary bodies; also in their eclipses, when one text seems to darken another, as if it were put out altogether by crossing and opposing, which is but seemingly so to the ignorant, they agree sweetly enough in themselves; no bridegroom can agree better with his bride, nor rejoice more to run his course. So they both conclude in this, that the sun never saw that nation yet where the word of truth, in one degree or other (all the world, you must think, cannot be right under the meridian) hath not shined. William Streat, in "The Dividing of the Hoof, "1654.

Ver. 4. Unto the end of the world. Venantius Fortunatus eleven hundred years ago witnesses to the peregrinations of Paul the apostle.

John Cragge, 1557.

Ver. 4. Their line is gone out through all the earth, etc. The molten sea did stand upon twelve oxen, that is, as Paul doth interpret it, upon twelve apostles (1Co 9:10); which in that they looked four ways, east, west, north, and south, they did teach all nations. And in that they looked three and three together, they did represent the blessed Trinity. Not only teaching all nations, but also in that sea of water, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. Wherefore, though the two kine which carried the ark wherein were the tables of the law, went straight and kept one path, turning neither to the right hand nor to the left; yet these twelve oxen which carried the molten sea, signifying the doctrine of the gospel, went not straight, neither kept one path, but turned into the way of the Gentiles; yea, they looked all manner of ways, east, west, north, and south. And these two kine stood still and lowed no more when they came to the field of Joshua, dwelling in Bethshemesh, that is, the house of the sun. To note, that all the kine, and calves, and sacrifices, and ceremonies of the old law were to cease and stand still when they came to Jesus, who is the true Joshua, dwelling in heaven, which is the true Bethshemesh. But these twelve oxen were so far from leaving off, either to go, or to low, when they came to Christ, that even then they went much faster and lowed much louder; so that now "their sound is gone out into all lands, and their words to the end of the world; "and in them hath God set Bethshemesh, that is, a house or tabernacle for the sun. Therefore, as the material sun, through the twelve signs of the Zodiac, goeth forth from the uttermost parts of the heaven, and runneth about to the end of it again: in like sort, the spiritual Sun of Righteousness, by the twelve apostles, as by twelve signs, hath been borne round about the world, that he might be not only "the glory of his people Israel, "but also "a light to lighten the Gentiles; "and that all, "all the ends of the earth might see the salvation of our God." Thomas Playfere.

Ver. 4-6. It appears to me very likely that the Holy Ghost in these expressions which he most immediately uses about the rising of the sun, has an eye to the rising of the Sun of Righteousness from the grave, and that the expressions that the Holy Ghost here uses are conformed to such a view. The times of the Old Testament are times of night in comparison of the gospel day, and are so represented in Scripture, and therefore the approach of the day of the New Testament dispensation in the birth of Christ, is called the day spring from on high visiting the earth (Lu 1:78), "Through the tender mercy of our God; whereby the dayspring from on high hath visited us; "and the commencing of the gospel dispensation as it was introduced by Christ, is called the Sun of Righteousness rising. Mal 4:2. But this gospel dispensation commences with the resurrection of Christ. Therein the Sun of Righteousness rises from under the earth, as the sun appears to do in the morning, and comes forth as a bridegroom. He rose as the joyful, glorious bridegroom of his church; for Christ, especially as risen again, is the proper bridegroom, or husband, of his church, as the apostle teaches (Ro 7:4), "Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God." He that was covered with contempt, and overwhelmed in a deluge of sorrow, has purchased and won his spouse, for he loved the church, and gave himself for it, that he might present it to himself; now he comes forth as a bridegroom to bring home his purchased spouse to him in spiritual marriage, as he soon after did in the conversion of such multitudes, making his people willing in the day of his power, and hath also done many times since, and will do in a yet more glorious degree. And as the sun when it rises comes forth like a bridegroom gloriously adorned, so Christ in his resurrection entered on his state of glory. After his state of sufferings, he rose to shine forth in ineffable glory as the King of heaven and earth, that he might be a glorious bridegroom, in whom his church might be unspeakably happy. Here the psalmist says that God has placed a tabernacle for the sun in the heavens: so God the Father had prepared an abode in heaven for Jesus Christ; he had set a throne for him there, to which he ascended after he rose. The sun after it is risen ascends up to the midst of heaven, and then at that end of its race descends again to the earth; so Christ when he rose from the grave ascended up to the height of heaven, and far above all heavens, but at the end of the gospel day will descend again to the earth. It is here said that the risen sun "rejoiceth as a strong man to run a race." So Christ, when he rose, rose as a man of war, as the Lord strong and mighty, the Lord mighty in battle; he rose to conquer his enemies, and to show forth his glorious power in subduing all things to himself, during that race which he had to run, which is from his resurrection to the end of the world, when he will return to the earth again... That the Holy Ghost here has a mystical meaning, and has respect to the light of the Sun of Righteousness, and not merely the light of the natural sun, is confirmed by the verses that follow, in which the psalmist himself seems to apply them to the word of God, which is the light of that Sun, even of Jesus Christ, who himself revealed the word of God: see the very next words, "The law of the Lord is perfect, "etc. Jonathan Edwards, 1703-1758.

HINTS TO THE VILLAGE PREACHER

Ver. 1-5. Parallel between the heavens and the revelation of Scripture, dwelling upon Christ as the central Sun of Scripture.

Ver. 4. In what sense God is revealed to all men.

Ver. 4-6. The Sun of Righteousness.

EXPOSITION

Ver. 5. Which is as a bridegroom coming out of his chamber. A bridegroom comes forth sumptuously apparelled, his face beaming with a joy which he imparts to all around; such, but with a mighty emphasis, is the rising Sun.

And rejoiceth as a strong man to run a race. As a champion girt for running cheerfully addresses himself to the race, so does the sun speed onward with matchless regularity and unwearying swiftness in his appointed orbit. It is but mere play to him; there are no signs of effort, flagging, or exhaustion. No other creature yields such joy to the earth as her bridegroom the sun; and none, whether they be horse or eagle, can for an instant compare in swiftness with that heavenly champion. But all his glory is but the glory of God; even the sun shines in light borrowed from the Great Father of Lights.

"Thou sun, of this great world both eye and soul, Acknowledge Him thy greater; sound his praise

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 4-6. See Psalms on "Ps 19:4" for further information.

Ver. 5. Which is as a bridegroom, etc. The sun is described like a bridegroom coming out of his chamber, dressed and prepared, and as a giant rejoicing to run his race; but though the sun be thus prepared, and dressed, and ready, yet if the Lord send a writ and a prohibition to the sun to keep within his chamber, he cannot come forth, his journey is stopped. Thus also he stops man in his nearest preparation for any action. If the Lord will work, who shall let it? Isa 43:13. That is, there is no power in heaven or earth which can hinder him. But if the Lord will let, who shall work? Neither sun, nor stars, nor men, nor devils, can work, if he forbids them. The point is full of comfort. Joseph Caryl.

Ver. 5. Which is as a bridegroom, etc. The Sun of Righteousness appeared in three signs especially; Leo, Virgo, Libra. 1. In Leo, roaring as a lion, in the law; so that the people could not endure his voice. 2. In Virgo, born of a pure virgin in the gospel. 3. In Libra, weighing our works in his balance at the day of judgment. Or as Bernard distinguishes his threefold coming aptly—venit ad homines, venit in homines, venit contra homines: in the time past he came unto men as upon this day (The Nineteenth Psalm is one "appointed to be read" on Christmas Day); in the time present, he comes by his spirit into men every day; in the time future, he shall come against men at the last day. The coming here mentioned is his coming in the flesh—for so the fathers usually gloss the text—he came forth of the virgin's womb, as a bridegroom out of his chamber. As a bridegroom, for the King of heaven at this holy time made a great wedding for his Son. Mt 22:1. Christ is the bridegroom, man's nature the bride, the conjunction and blessed union of both in one person is his marriage. The best way to reconcile two disagreeing families is to make some marriage between them: even so, the Word became flesh, and dwelt among us in the world that he might hereby make our peace, reconciling God to man and man to God. By this happy match the Son of God is become the Son of Man, even flesh of our flesh, and bone of our bones; and the sons of men are made the sons of God, "of his flesh and of his bones, "as Paul saith, Eph 5:30. So that now the church being Christ's own spouse, saith, "I am my Beloved's, and my Beloved is mine." So 6:3. My sin is his sin, and his righteousness is my righteousness. He who knew no sin, for my sake was made sin; and I, contrariwise, having no good thing, am made the righteousness of God in him: I which am brown by persecution, and black by nature (So 1:5), so foul as the sow that wallows in the mire, through his favour am comely, without spot or wrinkle, so white as the snow, like a lily among thorns, even the fairest among women. So 2:2. This happy marriage is not a marriage, but it make's a merry age, being "the consolation of Israel, "and comfort of Jerusalem's heart. Indeed, Christ our husband doth absent himself from us in his body for a time; but when he did ascend into heaven he took with him our pawn, namely his flesh; and he gave us his pawn, namely, his Spirit, assuring us that we shall one day, when the world is ended, enter with him into the wedding chamber, and there feast with him, and enjoy his blessed company for evermore. John Boys.

HINTS TO THE VILLAGE PREACHER

Ver. 1-5. Parallel between the heavens and the revelation of Scripture, dwelling upon Christ as the central Sun of Scripture.

Ver. 4-6. See Psalms on "Ps 19:4" for further information.

Ver. 5. Rejoiceth as a strong man, etc. The joy of strength, the joy of holy labour, the joy of the anticipated reward.

EXPOSITION

Ver. 6. His going forth is from the end of the heaven, and his circuit unto the ends of it. He bears his light to the boundaries of the solar heavens, traversing the zodiac with steady motion, denying his light to none who dwell within his range.

And there is nothing hid from the heat thereof. Above, beneath, around, the heat of the sun exercises an influence. The bowels of the earth are stored with the ancient produce of the solar rays, and even yet earth's inmost caverns feel their power. Where light is shut out, yet heat and other more subtle influences find their way.

There is no doubt a parallel intended to be drawn between the heaven of grace and the heaven of nature. God's way of grace is sublime and broad, and full of his glory; in all its displays it is to be admired and studied with diligence; both its lights and its shades are instructive; it has been proclaimed, in a measure, to every people, and in due time shall be yet more completely published to the ends of the earth. Jesus, like a sun, dwells in the midst of revelation, tabernacling among men in all his brightness; rejoicing, as the Bridegroom of his church, to reveal himself to men; and, like a champion, to win unto himself renown. He makes a circuit of mercy, blessing the remotest corners of the earth; and there are no seeking souls, however degraded and depraved, who shall be denied the comfortable warmth and benediction of his love—even death shall feel the power of his presence, and resign the bodies of the saints, and this fallen earth shall be restored to its pristine glory.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 4-6. See Psalms on "Ps 19:4" for further information.

Ver. 6. There is nothing hid from the heat thereof. This is literally the case. The earth receives its heat from the sun, and by conduction, a part of it enters the crust of our globe. By convection, another portion is carried to the atmosphere, which it warms. Another portion is radiated into space, according to laws yet imperfectly understood, but which are evidently connected with the colour, chemical composition, and mechanical structure of parts of the earth's surface. At the same time the ordinary state of the air, consisting of gases and vapour, modifies the heat rays and prevents scorching. Thus, the solar heat is equalised by the air. Nothing on earth or in air is hid from the heat of the sun... Even the colour of some bodies is changed by heat... Heat also is in bodies in a state which is not sensible, and is therefore called latent heat, or heat of fluidity, because it is regarded as the cause of fluidity in ponderable substances. It can fuse every substance it does not decompose below the melting point, as in the case of wood. Every gas may be regarded as consisting of heat, and some basis of ponderable matter, whose cohesion it overcomes, imparting a tendency to great expansion, when no external obstacle prevents, and this expansive tendency is their elasticity or tension. Certain gases have been liquified under great pressure, and extreme cold. Heat, also, at certain temperatures, causes the elasticity of vapours to overcome the atmospheric pressure which can no longer restrain them. An example of this is the boiling point of water; and, indeed, in every case the true instance is the boiling point. Philosophers are agreed that the affinity of heat for any ponderable substance is superior to all other forces acting upon it. No ponderable matters can combine without disengagement of heat... And the same occurs from every mechanical pressure and condensation of a body. In all these cases, and many more, there are like evidences of the presence and influence of heat; but the facts now advanced are sufficient to show us the force of the expression, that in terrestrial things nothing is hid from, or can by any possibility escape the agency of heat. Edwin Sidney, A.M., in "Conversations on the Bible and Science, "

Ver. 6. (last clause). There is nothing hid from the heat, nothing from the light of Christ. It is not solely on the mountain top that he shines, as in the day before he was fully risen, when his rays, although unseen by the rest of the world, formed a glory round the heads of his prophets, who saw him while to the chief part of mankind he was still lying below the horizon. Now, however, that he is risen, he pours his light through the valley, as well as over the mountain; nor is there any one, at least in these countries, who does not catch some gleams of that light, except those who burrow and hide themselves in the dark caverns of sin. But it is not light alone that Christ sheds from his heavenly tabernacle. As nothing is hid from his light, neither is anything hid from his heat. He not only enlightens the understanding, so that it shall see and know the truth; he also softens and melts, and warms the heart, so that it shall love the truth, and calls forth fruit from it, and ripens the fruit he has called forth; and that too on the lowliest plant which creeps along the ground, as well as the loftiest tree...

Though while he was on earth, he had fullest power of bestowing every earthly gift, yet, in order that he should be able to bestow heavenly gifts with the same all healing power, it was necessary that he should go up into heaven. When he had done so, when he had ascended into his tabernacle in the heavens, then, he promises his disciples, he would send down the Holy Spirit of God, who should bring them heavenly gifts, yea, who should enter into their hearts, and make them bring forth all the fruits of the Spirit in abundance; should make them abound in love, in peace, in longsuffering, in gentleness, in goodness, in faith, in meekness, in temperance. These are the bright heavenly rays, which, as it were, make up the pure light of Christ; and from this heat nothing is hid. Even the hardest heart may be melted by it; even the foulest may be purified. Julias Charles Hare, M.A., 1841.

HINTS TO THE VILLAGE PREACHER

Ver. 4-6. See Psalms on "Ps 19:4" for further information.

Ver. 6. The permeating power of the gospel.

EXPOSITION

In the three following Ps 19:7-9 we have a brief but instructive hexapla containing six descriptive titles of the word, six characteristic qualities mentioned and six divine effects declared. Names, nature, and effect are well set forth.

Ver. 7. The law of the Lord is perfect; by which he means not merely the law of Moses but the doctrine of God, the whole run and rule of sacred Writ. The doctrine revealed by God he declares to be perfect, and yet David had but a very small part of the Scriptures, and if a fragment, and that the darkest and most historical portion, be perfect, what must the entire volume be? How more than perfect is the book which contains the clearest possible display of divine love, and gives us an open vision of redeeming grace. The gospel is a complete scheme or law of gracious salvation, presenting to the needy sinner everything that his terrible necessities can possibly demand. There are no redundancies and no omissions in the Word of God, and in the plan of grace; why then do men try to paint this lily and gild this refined gold? The gospel is perfect in all its parts, and perfect as a whole: it is a crime to add to it, treason to alter it, and felony to take from it.

Converting the soul. Making the man to be returned or restored to the place from which sin had cast him. The practical effect of the Word of God is to turn the man to himself, to his God, and to holiness; and the turn or conversion is not outward alone, "the soul" is moved and renewed. The great means of the conversion of sinners is the Word of God, and the more closely we keep to it in our ministry the more likely we are to be successful. It is God's Word rather than man's comment on God's Word which is made mighty with souls. When the law drives and the gospel draws, the action is different but the end is one, for by God's Spirit the soul is made to yield, and cries, "Turn me, and I shall be turned." Try men's depraved nature with philosophy and reasoning, and it laughs your efforts to scorn, but the Word of God soon works a transformation.

The testimony of the Lord is sure. God bears his testimony against sin, and on behalf of righteousness; he testifies of our fall and of our restoration; this testimony is plain, decided, and infallible, and is to be accepted as sure. God's witness in his Word is so sure that we may draw solid comfort from it both for time and eternity, and so sure that no attacks made upon it however fierce or subtle can ever weaken its force. What a blessing that in a world of uncertainties we have something sure to rest upon! We hasten from the quicksands of human speculations to the terra firma of Divine Revelation.

Making wise the simple. Humble, candid, teachable minds receive the word, and are made wise unto salvation. Things hidden from the wise and prudent are revealed unto babes. The persuadable grow wise, but the cavillers continue fools. As a law or plan the Word of God converts, and then as a testimony it instructs; it is not enough for us to be converts, we must continue to be disciples; and if we have felt the power of truth, we must go on to prove its certainty by experience. The perfection of the gospel converts, but its sureness edifies; if we would be edified it becomes us not to stagger at the promise through unbelief, for a doubted gospel cannot make us wise, but truth of which we are assured will be our establishment.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 7. The law of the Lord is perfect, converting the soul. To man fallen, the law only convinceth of sin, and bindeth over to death, it is nothing but a killing letter; but the gospel, accompanied by the power of the Spirit, bringeth life. Again, it is said, "The law of the Lord is perfect, converting the soul; "therefore it seems the law may also be a word of salvation to the creature. I answer; by the law there, is not meant only that part of the word which we call the covenant of works, but there it is put for the whole word, for the whole doctrine of the covenant of life and salvation; as Ps 1:2: "His delight is in the law of the Lord; and in his law doth he meditate day and night." And if you take it in that stricter sense, then it converteth the soul but by accident, as it is joined with the gospel, which is the misery of life and righteousness, but in itself it is the law of sin and death. Look, as a thing taken simply, would be poison and deadly in itself, yet mixed with other wholesome medicines, it is of great use, is an excellent physical ingredient; so the law is of great use as joined with the gospel, to awaken and startle the sinner, to show him his duty, to convince him of sin and judgment; but it is the gospel properly that pulls in the heart. Thomas Manton.

Ver. 7. The law, or doctrine, an orderly manner of instruction, an institution or disposition, called in Hebrew torah, which implies both doctrine and an orderly disposition of the same. Therefore where one prophet, relating David's words, saith the law of man (2Sa 7:19), another saith, the orderly estate, or course of man. 1Ch 17:17. The Holy Ghost, in Greek, calls it Nomos, a law (Heb 8:10), from Jer 31:33. This name is most commonly ascribed to the precepts given by Moses at Mount Sinai (De 32:4; Mal 4:4 Joh 1:17 7:19); it is also largely used for all his writings. For the history of Genesis is called law (Ga 4:21), from Genesis 16. And though sometimes the law be distinguished from the Psalms and Prophets (Lu 16:16, and Lu 24:24), yet the other prophets' books are called law (1Co 14:21), from Isa 28:11; the Psalms are also thus named (Joh 10:24 and Joh 15:25), from Ps 82:6 35:19. Yea, one Psalm is called a law (Ps 78:1); and the many branches of Moses' doctrine as the law of the sin offering, etc. Le 6:25. And generally it is used for any doctrine, as the law of works, the law of faith, etc. Ro 3:27. Henry Ainsworth.

Ver. 7. Converting the soul. This version conveys a sense good and true in itself, but is not in accordance with the design of the psalmist, which is, to express the divine law on the feelings and affections of good men. The Hebrew terms properly mean, "bringing back the spirit, "when it is depressed by adversity, by refreshing and consoling it; like food, it restores the faint, and communicates "vigour to the disconsolate." William Walford, 1837.

Ver. 7. Converting the soul. The heart of man is the most free and hard of anything to work upon, and to make an impression and stamp upon this hard heart, this heart that is so stony, adamantine, "harder than the nether millstones, "as the Scripture teacheth. To compel this free will, this Domina sui actus, the queen in the soul, the empress, it cannot be without a divine power, without a hand that is omnipotent; but the ministers do this by the Word—they mollify, and wound, and break this heart, they incline, and bow, and draw this free will whither the spirit listeth. And Clemens Alexandrinus is not afraid to say, that if the fables of Orpheus and Amphion were true—that they drew birds, beasts, and stones, with their ravishing melody—yet the harmony of the Word is greater, which translates men from Hellicon to Zion, which softens the hard heart of man obdurate against the truth, that "raises up children to Abraham of stones, "that is (as he interprets), of unbelievers, which he calls stocks and stones, that put their trust in stones and stocks; which metamorphoses men that are beast like, wild birds for their lightness and vanity, serpents for their craft and subtlety, lions for their wrath and cruelty, swine for voluptuousness and luxury, etc.; and charms them so that of wild beasts they become tame men; that makes living stones (as he did others) come of their own accord to the building of the walls of Jerusalem (as he of Thebes), to the building of a living temple to the everlasting God. This must needs be a truly persuasive charm, as he speaks. John Stoughton's "Choice Sermons, "1640.

Ver. 7. Making wise the simple. The apostle Paul, in Eph 1:8, expresses conversion, and the whole work inherently wrought in us, by the making of a man wise. It is usual in the Scriptures, and you may ofttimes meet with it; converting the soul, "making wise the simple." The beginning of conversion, and so all along, the increase of all grace to the end, is expressed by wisdom entering into a man's heart, "If wisdom enter into thy heart, "and so goes on to do more and more; not unto thy head only—a man may have all that, and be a fool in the end, but when it entereth into the heart, and draws all the affections after it, and along with it, "when knowledge is pleasant to thy soul, "then a man is converted; when God breaks open a man's heart, and makes wisdom fall in, enter in, and make a man wise. Thomas Goodwin.

Ver. 7. This verse, and the two next following, which treat of God's law, are in Hebrew, written each of them with ten words, according to the number of the ten commandments, which are called the ten words. Ex 34:28. Henry Ainsworth.

Ver. 7-8. The testimony of the Lord is sure, enlightening the eyes, revealing the object, ennobling the organ. Richard Stock.

Ver. 7-11. All of us are by nature the children of wrath; our souls are like the porches of Bethesda (Joh 5:2), in which are lodged a great many "sick folk, blind, halt, withered; "and the Scriptures are like the pool of Bethesda, into which whoever entereth, after God's Holy Spirit hath a little stirred the water, is "made whole of whatsoever disease he hath." He that hath anger's frenzy, being as furious as a lion, by stepping into this pool shall in good time become as gentle as a lamb; he that hath the blindness of intemperance, by washing in this pool shall easily see his folly; he that hath envy's rust, avarice's leprosy, luxury's palsy, shall have means and medicines here for the curing of his maladies. The word of God is like the drug catholicon, that is instead of all purges; and like the herb panaces, that is good for all diseases. Is any man heavy? the statutes of the Lord rejoice the heart: is any man in want? the judgments of the Lord are more to be desired than gold, yea, than much fine gold, and by keeping of them there is great reward: is any man ignorant? the testimonies of the Lord give wisdom to the simple, that is, to little ones, both in standing and understanding. In standing, as unto little Daniel, little John the evangelist, little Timothy: to little ones in understanding; for the great philosophers who were the wizards of the world, because they were not acquainted with God's law became fools while they professed themselves wise. Ro 1:22. But our prophet saith, "I have more understanding than all my teachers, because thy testimonies are my meditation, "and my study. Ps 119:99. To conclude, whatsoever we are by corruption of nature, God's law converteth us, and maketh us to speak with new tongues, and to sing new songs unto the Lord, and to become new men and new creatures in Christ. 2Co 5:17. J. Boys.

HINTS TO THE VILLAGE PREACHER

Ver. 7. (first clause). Holy Scripture.

Ver. 7. (second clause).

Ver. 7-9. The Hexapla. See notes.

Ver. 7. (last clause). The wisdom of a simple faith.

EXPOSITION

Ver. 8. The statutes of the Lord are right. His precepts and decrees are founded in righteousness, and are such as are right or fitted to the right reason of man. As a physician gives the right medicine, and a counsellor the right advice, so does the Book of God.

Rejoicing the heart. Mark the progress; he who was converted was next made wise and is now made happy; that truth which makes the heart right then gives joy to the right heart. Free grace brings heart joy. Earthborn mirth dwells on the lip, and flushes the bodily powers; but heavenly delights satisfy the inner nature, and fill the mental faculties to the brim. There is no cordial of comfort like that which is poured from the bottle of Scripture.

"Retire and read thy Bible to be gay."

The commandment of the Lord is pure. No mixture of error defiles it, no stain of sin pollutes it; it is the unadulterated milk, the undiluted wine.

Enlightening the eyes, purging away by its own purity the earthly grossness which mars the intellectual discernment: whether the eye be dim with sorrow or with sin, the Scripture is a skilful oculist, and makes the eye clear and bright. Look at the sun and it puts out your eyes, look at the more than sunlight of Revelation and it enlightens them; the purity of snow causes snow blindness to the Alpine traveller, but the purity of God's truth has the contrary effect, and cures the natural blindness of the soul. It is well again to observe the gradation; the convert becomes a disciple and next a rejoicing soul, he now obtains a discerning eye and as a spiritual man discerneth all things, though he himself is discerned of no man.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 7-8. The testimony of the Lord is sure, enlightening the eyes, revealing the object, ennobling the organ. Richard Stock.

Ver. 7-11. See Psalms on "Ps 19:7" for further information.

Ver. 8. The statutes. Many divines and critics, and Castalio in particular, have endeavoured to attach a distinct shade of meaning to the words, law, testimony, the statutes, commandments, fear, judgments, occurring in this context. (hrwt), the law, has been considered to denote the perceptive part of revelation. (twbe), the testimony, has been restricted to the doctrinal part. (Mydwqp), the statutes, has been regarded as relating to such things as have been given in charge. (hwum), the commandment, has been taken to express the general body of the divine law and doctrine. (hary), religious fear. (Myjkvm), the judgments, the civil statutes of the Mosaic law, more particularly the penal sanctions. John Morison.