Psa 19:7-10 | Clarke | STEP | Verse 7 The law of the Lord - And here are two books of Divine Revelation: 1. The visible Heavens, and the works of creation in general. 2. The Bible, or Divinely inspired writings contained in the Old and New Testaments. These may all be called the Law of the Lord; 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.

Psalms 19:7-10

Verse 7

The law of the Lord - And here are two books of Divine Revelation:

1. The visible Heavens, and the works of creation in general.

2. The Bible, or Divinely inspired writings contained in the Old and New Testaments.

These may all be called the Law of the Lord; 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. Verse 8

The statutes of the Lord - פקודים pikkudim, from פקד pakad, he visited, cared, took notice of, appointed to a charge. The appointments, or charge delivered by God to man for his regard and observance.

Are right - ישרים yesharim, from ישר yashar, to make straight, smooth, right, upright, opposed to crookedness in mind or conduct; showing what the man should be, both within and without. This is Their character.

Rejoicing the heart - As they show a man what he is to observe and keep in charge, and how he is to please God, and the Divine help he is to receive from the visitations of God, they contribute greatly to the happiness of the upright - they rejoice the heart. This is Their use.

The commandment - מצוה mitsvah, from צוה tsavah, to command, give orders, ordain. What God has ordered man to do, or not to do. What he has commanded, and what he has prohibited.

Is pure - From ברה barah, to clear, cleanse, purify. All God's commandments lead to purity, enjoin purity, and point out that sacrificial offering by which cleansing and purification are acquired. This is Its character.

Enlightening the eyes - Showing men what they should do. and what they should avoid. It is by God's commandments that we see the exceeding sinfulness of sin, and the necessity of redemption, so that we may love the Lord with all our heart, and our neighbor as ourselves. For this is the end of the commandment, and thus to enlighten the eyes is Its use. Verse 9

The fear of the Lord - יראה yirah, from ירא yara, to fear, to venerate; often put for the whole of Divine worship. The reverence we owe to the Supreme Being.

Is clean - טהורה tehorah, from טהר tahar, to be pure, clean; not differing much from ברה barah, (see above), to be clean and bright as the heavens; as purified Silver. Its object is to purge away all defilement, to make a spotless character.

Enduring for ever - עומדת לעד omedeth laad, standing up to Perpetuity. The fear that prevents us from offending God, that causes us to reverence him, and is the beginning as it is the safeguard of wisdom, must be carried all through life. No soul is safe for a moment without it. It prevents departure from God, and keeps that clean which God has purified. This is Its use.

The judgments of the Lord - משפטים mishpatim, from שפת shaphat, he judged, regulated, disposed, All God's regulations, all his decisions; what he has pronounced to be right and proper.

Are true - אמת emeth, truth, from אם am, to support, confirm, make stable, and certain. This is the character of God's judgments. They shall all stand. All dispensations in providence and grace confirm them; they are certain, and have a fixed character.

And righteous altogether - They are not only according to truth; but they are righteous, צדקו tsadeku, they give to all their due. They show what belongs to God, to man, and to ourselves. And hence the word altogether, יחדו yachdav, equally, is added; or truth and righteousness united. Verse 10

More to be desired are they than gold - This is strictly true; but who believes it? By most men gold is preferred both to God and his judgments; and they will barter every heavenly portion for gold and silver!

Sweeter also than honey - To those whose mental taste is rectified, who have a spiritual discernment.

Honey-comb - Honey is sweet; but honey just out of the comb has a sweetness, richness and flavour, far beyond what it has after it becomes exposed to the air. Only those who have eaten of honey from the comb can feel the force of the psalmist's comparison: it is better than gold, yea, than fine gold in the greatest quantity; it is sweeter than honey, yea, than honey from the comb.