Psa 19:7 | KingComments | STEP | After the voice of nature comes the voice of Scripture. The second testimony that God gives of Himself is the law ( torah ), His Word which means teaching or instruction. In this too we see all the more and all the clearer the glory of Christ. He is the Word of God that was with God ( ). “The Word became flesh” ( ), which is Christ when He comes to earth. Then we hear Him speak and He makes God known. In connection with the law, David speaks of God as “the LORD”, while in connection with creation he speaks of Him as God ( ). As the LORD (Yahweh), He is in connection with man in faithfulness to His covenant; as God ( Elohim ), He is in connection with all of His creation. The name Elohim speaks of God’s power as Creator. We also see this in Genesis 1 and Genesis 2. Genesis 1 speaks of God; in Genesis 2, where man has his place in creation and God is at work with him, it is always Yahweh God . The law was given to one people, Israel. God has made Himself known to His people as the LORD, the God of the covenant especially with that people, with the intention that this people shall be a blessing to all nations. As mentioned above, the name LORD is used as soon as the relationship of God with man is involved. This means that we see the law here in connection with the conscience of every person, Jew or Gentile. The Gentiles are not under the law. Yet the work of the law is written in their conscience. We have in Romans 1 God’s testimony in creation ( ) and in Romans 2 the work of the law in the conscience ( ). That is the same order as here in Psalm 19. Creation does show that there is a Creator, but it does not explain how it originated, nor the reason for its existence. The law, or Scripture, does what the sky, the expanse, and the sun cannot do. Scripture explains the origin of all things and also why they were made. David describes the law by several names that are synonyms. These synonyms reappear in the song of praise about God’s Word in Psalm 119, but we also find them throughout the book of Psalms. These synonyms show that the law reveals more of God than what creation reveals of God. David does not speak technically and detachedly about the Word. He cannot do that. He speaks of it in a song of praise. In six statements he explains the Word and discusses its effect on man ( ). He speaks of 1. “the law”, 2. “the testimony”, 3. “the precepts”, 4. “the commandment”, 5. “the fear of the LORD” and 6. “the judgments”. To this he links various features, which apply to the complete Word of God and to God Himself from Whom the law comes and about Whom it is all about in the law. He first speaks of “the law of the LORD” as the totality of directions, instructions and teachings that the LORD has given to Israel in various ways, especially through Moses ( ). The purpose of this instruction is that the instruction ( torah ) of the Word is adopted, in the heart ( ). “The law” is the totality of the written revelation of God in the Old Testament. He says of it that it is “perfect”, that is, it lacks nothing and is flawless, free from all error. The law in this capacity “restores the soul”. This has the meaning of invigorating ( ), giving new life force. It means that people are brought to the right path by it. Next, the law, or Word, is called “the testimony of the LORD”. That speaks of speaking of God, as a witness does in a trial. It is about earnestly testifying to the truth. If my heart goes out to the Word of God as His testimony, I will thereby be kept from wrong motives, for example, from dishonest gain ( ). I don't need that anymore. The feature “sure” is associated with this. That the law is sure is shown by the fact that it is “making wise the simple”. “The simple” is the young, inexperienced man, someone without life experience. What he needs to live his life to the glory of God is wisdom. This is given to him in “the testimony of the LORD” with penetrating solemnity. To benefit from it he will have to read in it. The law consists of “the precepts of the LORD” ( ). The word “precepts” occurs exclusively in Psalms (twenty-four times). God gives His precepts that they should be kept “diligently” ( ). It is not hard to observe them, for these commands rejoice the heart, David says here in , they give joy. The word “precepts” is in the plural because it refers to imperative instructions for the many areas of life. In all decisions and actions we must be guided by them. It has to do with our responsibility to obey all God’s precepts. If we do so, we know that we are on God’s path, which means we live in fellowship with Him, which gives joy to the heart. By “the commandment of the LORD” we can think of something God has explicitly commanded us to do. Here His authority has the emphasis. The Hebrew word mitsvat means the Divine rules and spiritual laws in all areas of life. In Psalm 18 it is translated “statutes” ( ). It is the totality of God’s will in our lives. These commandments give light to our eyes, making us see things as God sees them. What He commands is always “pure”. It is always without any ulterior motive. He means what He says. Pure also means that it purifies and therefore enlightens the eyes. When we do what He commands, it “enlightens” our “eyes”. We will gain insight into the way we are to go. David also calls the law “the fear of the LORD” ( ). This is not about anxiety, but about reverence, awe. That fear “is clean”, pure ( ), without ulterior motive and therefore genuine. It is not a hypocritical awe, or awe only on a particular occasion. Nothing changes in that awe either, the awe always remains the same, it is “enduring forever”. The awe, the reverence for God and what He has said, will always remain because He never changes ( ). Finally, David says of the law that it is “the judgments of the LORD” which “are true”. These are judicial pronouncements that He makes on each person and his entire doings. His judgments are commandments with the force of a judicial pronouncement. The believer who loves Him will keep His commandments quickly and with love ( ). God’s judgments “are true”, without any mendacity or error. They are “true”, and therefore “righteous”. They are in perfect accord with the thoughts of God. All the judgments form a unity, “they are righteous altogether”. They are fair, each one getting what is due to him. The effect of the judgments makes them “more desirable than gold, yes, than much fine gold” ( ). The law gives a wealth that far exceeds the value of gold ( ). The law also gives an enjoyment that is “sweeter also than honey and the drippings of the honeycomb”. Honey from the comb is honey that drips naturally from the comb. It is the purest and freshest honey. Gold is the most desirable precious metal of ancient times, and honey the sweetest of all the foods known at that time. Here we are talking about the superlative, about purified gold and fresh honey. The law rises far above both. After David has thus sung the value of the law in various words, he speaks to the LORD about His law ( ). He testifies to the effect of the Word in his own life by allowing himself to be instructed by the Word. He tells the LORD what the law means to him. It is significant that he, who is king, in speaking to the LORD calls himself “Your servant”. This he also does in . It is an honorary title for him, one that Isaiah also uses in his book for the Son of David: the Servant of the LORD. The fact that David calls himself thus indicates the state of mind necessary to see the full benefit of the law and to have the desire to live by it. A servant is aware of his place before his lord. He must obey. From this awareness of submission, the law is full of warnings for him not to deviate from it. At the same time, there is in him the awareness that “in keeping them there is great reward”. There is no forced obedience, but obedience out of love and with joy. Its reward is not in the future, at the end of the path, but is enjoyed now. The great reward lies in listening to and acting on the law, which is listening to and acting on the Word of God. That gives the joy of fellowship with the Giver of the Word. For us, keeping the commandments and the words of the Lord Jesus gives an even richer reward ( ).

‏ Psalms 19:7

The Message of the Law

After the voice of nature comes the voice of Scripture. The second testimony that God gives of Himself is the law (torah), His Word which means teaching or instruction. In this too we see all the more and all the clearer the glory of Christ. He is the Word of God that was with God (Jn 1:1). “The Word became flesh” (Jn 1:14), which is Christ when He comes to earth. Then we hear Him speak and He makes God known.

In connection with the law, David speaks of God as “the LORD”, while in connection with creation he speaks of Him as God (Psa 19:1b). As the LORD (Yahweh), He is in connection with man in faithfulness to His covenant; as God (Elohim), He is in connection with all of His creation. The name Elohim speaks of God’s power as Creator. We also see this in Genesis 1 and Genesis 2. Genesis 1 speaks of God; in Genesis 2, where man has his place in creation and God is at work with him, it is always Yahweh God.

The law was given to one people, Israel. God has made Himself known to His people as the LORD, the God of the covenant especially with that people, with the intention that this people shall be a blessing to all nations. As mentioned above, the name LORD is used as soon as the relationship of God with man is involved. This means that we see the law here in connection with the conscience of every person, Jew or Gentile. The Gentiles are not under the law. Yet the work of the law is written in their conscience. We have in Romans 1 God’s testimony in creation (Rom 1:19-20) and in Romans 2 the work of the law in the conscience (Rom 2:14-15). That is the same order as here in Psalm 19.

Creation does show that there is a Creator, but it does not explain how it originated, nor the reason for its existence. The law, or Scripture, does what the sky, the expanse, and the sun cannot do. Scripture explains the origin of all things and also why they were made.

David describes the law by several names that are synonyms. These synonyms reappear in the song of praise about God’s Word in Psalm 119, but we also find them throughout the book of Psalms. These synonyms show that the law reveals more of God than what creation reveals of God.

David does not speak technically and detachedly about the Word. He cannot do that. He speaks of it in a song of praise. In six statements he explains the Word and discusses its effect on man (Psa 19:7-9). He speaks of

1. “the law”,

2. “the testimony”,

3. “the precepts”,

4. “the commandment”,

5. “the fear of the LORD” and

6. “the judgments”.

To this he links various features, which apply to the complete Word of God and to God Himself from Whom the law comes and about Whom it is all about in the law.

He first speaks of “the law of the LORD” as the totality of directions, instructions and teachings that the LORD has given to Israel in various ways, especially through Moses (Psa 19:7). The purpose of this instruction is that the instruction (torah) of the Word is adopted, in the heart (Psa 37:31).

“The law” is the totality of the written revelation of God in the Old Testament. He says of it that it is “perfect”, that is, it lacks nothing and is flawless, free from all error. The law in this capacity “restores the soul”. This has the meaning of invigorating (Psa 23:3), giving new life force. It means that people are brought to the right path by it.

Next, the law, or Word, is called “the testimony of the LORD”. That speaks of speaking of God, as a witness does in a trial. It is about earnestly testifying to the truth. If my heart goes out to the Word of God as His testimony, I will thereby be kept from wrong motives, for example, from dishonest gain (Psa 119:36). I don't need that anymore.

The feature “sure” is associated with this. That the law is sure is shown by the fact that it is “making wise the simple”. “The simple” is the young, inexperienced man, someone without life experience. What he needs to live his life to the glory of God is wisdom. This is given to him in “the testimony of the LORD” with penetrating solemnity. To benefit from it he will have to read in it.

The law consists of “the precepts of the LORD” (Psa 19:8). The word “precepts” occurs exclusively in Psalms (twenty-four times). God gives His precepts that they should be kept “diligently” (Psa 119:4). It is not hard to observe them, for these commands rejoice the heart, David says here in Psa 19:8, they give joy.

The word “precepts” is in the plural because it refers to imperative instructions for the many areas of life. In all decisions and actions we must be guided by them. It has to do with our responsibility to obey all God’s precepts. If we do so, we know that we are on God’s path, which means we live in fellowship with Him, which gives joy to the heart.

By “the commandment of the LORD” we can think of something God has explicitly commanded us to do. Here His authority has the emphasis. The Hebrew word mitsvat means the Divine rules and spiritual laws in all areas of life. In Psalm 18 it is translated “statutes” (Psa 18:22). It is the totality of God’s will in our lives. These commandments give light to our eyes, making us see things as God sees them.

What He commands is always “pure”. It is always without any ulterior motive. He means what He says. Pure also means that it purifies and therefore enlightens the eyes. When we do what He commands, it “enlightens” our “eyes”. We will gain insight into the way we are to go.

David also calls the law “the fear of the LORD” (Psa 19:9). This is not about anxiety, but about reverence, awe. That fear “is clean”, pure (Psa 12:6), without ulterior motive and therefore genuine. It is not a hypocritical awe, or awe only on a particular occasion. Nothing changes in that awe either, the awe always remains the same, it is “enduring forever”. The awe, the reverence for God and what He has said, will always remain because He never changes (Jam 1:17).

Finally, David says of the law that it is “the judgments of the LORD” which “are true”. These are judicial pronouncements that He makes on each person and his entire doings. His judgments are commandments with the force of a judicial pronouncement. The believer who loves Him will keep His commandments quickly and with love (Psa 119:60).

God’s judgments “are true”, without any mendacity or error. They are “true”, and therefore “righteous”. They are in perfect accord with the thoughts of God. All the judgments form a unity, “they are righteous altogether”. They are fair, each one getting what is due to him.

The effect of the judgments makes them “more desirable than gold, yes, than much fine gold” (Psa 19:10). The law gives a wealth that far exceeds the value of gold (Psa 119:127). The law also gives an enjoyment that is “sweeter also than honey and the drippings of the honeycomb”. Honey from the comb is honey that drips naturally from the comb. It is the purest and freshest honey. Gold is the most desirable precious metal of ancient times, and honey the sweetest of all the foods known at that time. Here we are talking about the superlative, about purified gold and fresh honey. The law rises far above both.

After David has thus sung the value of the law in various words, he speaks to the LORD about His law (Psa 19:11). He testifies to the effect of the Word in his own life by allowing himself to be instructed by the Word. He tells the LORD what the law means to him.

It is significant that he, who is king, in speaking to the LORD calls himself “Your servant”. This he also does in Psa 19:13. It is an honorary title for him, one that Isaiah also uses in his book for the Son of David: the Servant of the LORD. The fact that David calls himself thus indicates the state of mind necessary to see the full benefit of the law and to have the desire to live by it.

A servant is aware of his place before his lord. He must obey. From this awareness of submission, the law is full of warnings for him not to deviate from it. At the same time, there is in him the awareness that “in keeping them there is great reward”. There is no forced obedience, but obedience out of love and with joy.

Its reward is not in the future, at the end of the path, but is enjoyed now. The great reward lies in listening to and acting on the law, which is listening to and acting on the Word of God. That gives the joy of fellowship with the Giver of the Word. For us, keeping the commandments and the words of the Lord Jesus gives an even richer reward (Jn 14:21 ; 23).