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Psalms 19:1
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Paul Washer
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Keith DanielPaul WasherSummary
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Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 19:2-4) The heavens, i.e., the superterrestrial spheres, which, so far as human vision is concerned, are lost in infinite space, declare how glorious is God, and indeed אל, as the Almighty; and what His hands have made, i.e., what He has produced with a superior power to which everything is possible, the firmament, i.e., vault of heaven stretched out far and wide and as a transparency above the earth (Graeco-Veneta τάμα =ἔκταμα, from רקע, root רק, to stretch, τείνειν), distinctly expresses. The sky and firmament are not conceived of as conscious beings which the middle ages, in dependence upon Aristotle (vid., Maimonides, More Nebuchim ii. 5), believed could be proved fro this passage, cf. Neh 9:6; Job 38:7. Moreover, Scripture knows nothing of the "music of the spheres" of the Pythagoreans. What is meant is, as the old expositors correctly say, objectivum vocis non articulatae praeconium. The doxa, which God has conferred upon the creature as the reflection of His own, is reflected back from it, and given back to God as it were in acknowledgment of its origin. The idea of perpetuity, which lies even in the participle, is expanded in Psa 19:3. The words of this discourse of praise are carried forward in an uninterrupted line of transmission. הבּיע (fr. נבע, Arab. nb‛, root נב, to gush forth, nearly allied to which, however, is also the root בע, to spring up) points to the rich fulness with which, as from an inexhaustible spring, the testimony passes on from one day to the next. The parallel word חוּה is an unpictorial, but poetic, word that is more Aramaic than Hebrew (= הגּיד). אמשׁ also belongs to the more elevated style; the γνωστὸν τοῦ Θεοῦ deposited in the creature, although not reflected, is here called דּעת. The poet does not say that the tidings proclaimed by the day, if they gradually die away as the day declines, are taken up by the night, and the tidings of the night by the day; but (since the knowledge proclaimed by the day concerns the visible works of God by day, and that proclaimed by the night, His works by night), that each dawning day continues the speech of that which has declined, and each approaching night takes up the tale of that which has passed away (Psychol. S. 347, tr. p. 408). If Psa 19:4 were to be rendered "there is no speech and there are no words, their voice is inaudible," i.e., they are silent, speechless witnesses, uttering no sound, but yet speaking aloud (Hengst.), only inwardly audible but yet intelligible everywhere (Then.): then, Psa 19:5 ought at least to begin with a Waw adversativum, and, moreover, the poet would then needlessly check his fervour, producing a tame thought and one that interrupts the flow of the hymn. To take Psa 19:4 as a circumstantial clause to Psa 19:5, and made to precede it, as Ewald does, "without loud speech...their sound has resounded through all the earth" (341, d), is impossible, even apart from the fact of אמר not meaning "Loud speech" and קוּם hardly "their sound." Psa 19:4 is in the form of an independent sentence, and there is nothing whatever in it to betray any designed subordination to Psa 19:5. But if it be made independent in the sense "there is no loud, no articulate speech, no audible voice, which proceeds from the heavens," then Psa 19:5 would form an antithesis to it; and this, in like manner, there is nothing to indicate, and it would at least require that the verb יצא should be placed first. Luther's rendering is better: There is no language nor speech, where their voice is not heard, i.e., as Calvin also renders it, the testimony of the heavens to God is understood by the peoples of every language and tongue. But this ought to be אין לשׁון or אין שׂפה ro אין (Gen 11:1). Hofmann's rendering is similar, but more untenable: "There is no speech and there are no words, that their cry is not heard, i.e., the language of the heavens goes forth side by side with all other languages; and men may discourse ever so, still the speech or sound of the heavens is heard therewith, it sounds above them all." But the words are not בּלי נשׁמע (after the analogy of Gen 31:20), or rather בּלי ישּׁמע (as in Job 41:8; Hos 8:7). בּלי with the part. is a poetical expression for the Alpha privat. (Sa2 1:21), consequently כלי נשׁמע is "unheard" or "inaudible," and the opposite of נשׁמע, audible, Jer 31:15. Thus, therefore, the only rendering that remains is that of the lxx., Vitringa, and Hitzig: There is no language and no words, whose voice is unheard, i.e., inaudible. Hupfeld's assertion that this rendering destroys the parallelism is unfounded. The structure of the distich resembles Psa 139:4. The discourse of the heavens and the firmament, of the day (of the sky by day) and of the night (of the sky by night), is not a discourse uttered in a corner, it is a discourse in speech that is everywhere audible, and in words that are understood by all, a φανερόν, Rom 1:19.
John Gill Bible Commentary
The heavens declare the glory of God,.... By which we are to understand not the heavens literally taken, though these with the firmament are the handiworks of God, and do declare the glory of his perfections, especially his wisdom and power; these show that there is a God, and that he is a glorious one: but either Gospel churches, often signified by the kingdom of heaven, in the New Testament; the members of them being heaven-born souls, and the doctrines and ordinances ministered among them being from heaven; and there being a very great resemblance between them and heaven, in the company and communion enjoyed in them; and who declare the glory of the divine perfections, which is very great in the handiwork of their redemption; and who ascribe the glory of their whole salvation to God: or rather the apostles and first preachers of the word, as appears from Rom 10:18; who were set in the highest place in the church; had their commission, doctrine, and success from heaven; and who may be called by this name, because of the purity and solidity of their ministry, and their constancy and steadfastness in it, and because of their heavenly lives and conversations: these declared the glory of the divine perfections; such as those particularly of grace, goodness, and mercy, which are not discoverable by the light of nature or law of Moses, as, they are displayed in the salvation of men by Christ, in the forgiveness of their sins, the justification of their persons, and the gift of eternal life unto them: they taught men to ascribe the glory of salvation to God alone, Father, Son, and Spirit; they set forth in their ministry the glory of Christ, of his person, and of his offices and grace; and they showed that redemption was his handiwork, as follows: and the firmament showeth his handiwork; for the same persons may be called the firmament, since they that are wise are said to shine as the brightness of it, Dan 12:3. These were like to stars in it, and were the light of the world, and declared that redemption is the work which Christ undertook, and came into this world to perform, and which he has finished; his hands have wrought it, and his own arm has brought salvation to him. The Targum interprets the heavens and the firmament, of such persons as contemplate the heavens, and look upon the firmament or air; and so do some other Jewish writers (w). (w) Jarchi & Kimchi in loc.
Matthew Henry Bible Commentary
From the things that are seen every day by all the world the psalmist, in these verses, leads us to the consideration of the invisible things of God, whose being appears incontestably evident and whose glory shines transcendently bright in the visible heavens, the structure and beauty of them, and the order and influence of the heavenly bodies. This instance of the divine power serves not only to show the folly of atheists, who see there is a heaven and yet say, "There is no God," who see the effect and yet say, "There is no cause," but to show the folly of idolaters also, and the vanity of their imagination, who, though the heavens declare the glory of God, yet gave that glory to the lights of heaven which those very lights directed them to give to God only, the Father of lights. Now observe here, 1. What that is which the creatures notify to us. They are in many ways useful and serviceable to us, but in nothing so much as in this, that they declare the glory of God, by showing his handy-works, Psa 19:1. They plainly speak themselves to be God's handy-works; for they could not exist from eternity; all succession and motion must have had a beginning; they could not make themselves, that is a contradiction; they could not be produced by a casual hit of atoms, that is an absurdity, fit rather to be bantered than reasoned with: therefore they must have a Creator, who can be no other than an eternal mind, infinitely wise, powerful, and good. Thus it appears they are God's works, the works of his fingers (Psa 8:3), and therefore they declare his glory. From the excellency of the work we may easily infer the infinite perfection of its great author. From the brightness of the heavens we may collect that the Creator is light; their vastness of extent bespeaks his immensity;, their height his transcendency and sovereignty, their influence upon this earth his dominion, and providence, and universal beneficence: and all declare his almighty power, by which they were at first made, and continue to this day according to the ordinances that were then settled. II. What are some of those things which notify this? 1. The heavens and the firmament - the vast expanse of air and ether, and the spheres of the planets and fixed stars. Man has this advantage above the beasts, in the structure of his body, that whereas they are made to look downwards, as their spirits must go, he is made erect, to look upwards, because upwards his spirit must shortly go and his thoughts should now rise. 2. The constant and regular succession of day and night (Psa 19:2): Day unto day, and night unto night, speak the glory of that God who first divided between the light and the darkness, and has, from the beginning to this day, preserved that established order without variation, according to God's covenant with Noah (Gen 8:22), that, while the earth remains, day and night shall not cease, to which covenant of providence the covenant of grace is compared for its stability, Jer 33:20; Jer 31:35. The counterchanging of day and night, in so exact a method, is a great instance of the power of God, and calls us to observe that, as in the kingdom of nature, so in that of providence, he forms the light and creates the darkness (Isa 45:7), and sets the one over-against the other. It is likewise an instance of his goodness to man; for he makes the out-goings of the morning and evening to rejoice, Psa 65:8. He not only glorifies himself, but gratifies us, by this constant revolution; for as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night; every day and every night speak the goodness of God, and, when they have finished their testimony, leave it to the next day, to the next night, to stay the same. 3. The light and influence of the sun do, in a special manner, declare the glory of God; for of all the heavenly bodies that is the most conspicuous in itself and most useful to this lower world, which would be all dungeon, and all desert, without it. It is not an improbable conjecture that David penned this psalm when he had the rising sun in view, and from the brightness of it took occasion to declare the glory of God. Concerning the sun observe here, (1.) The place appointed him. In the heavens God has set a tabernacle for the sun. The heavenly bodies are called hosts of heaven, and therefore are fitly said to dwell in tents, as soldiers in their encampments. The sun is said to have a tabernacle set him, no only because he is in continual motion and never has a fixed residence, but because the mansion he has will, at the end of time, be taken down like a tent, when the heavens shall be rolled together like a scroll and the sun shall be turned to darkness. (2.) The course assigned him. That glorious creature was not made to be idle, but his going forth (at least as it appears to our eye) is from one point of the heavens, and his circuit thence to the opposite point, and thence (to complete his diurnal revolution) to the same point again; and this with such steadiness and constancy that we can certainly foretel the hour and the minute at which the sun will rise at such a place, any day to come. (3.) The brightness wherein he appears. He is as a bridegroom coming out of his chamber, richly dressed and adorned, as fine as hands can make him, looking pleasantly himself and making all about him pleasant; for the friend of the bridegroom rejoices greatly to hear the bridegroom's voice, Joh 3:29. (4.) The cheerfulness wherewith he makes this tour. Though it seems a vast round which he has to walk, and he has not a moment's rest, yet in obedience to the law of this creation, and for the service of man, he not only does it, but does it with a great deal of pleasure and rejoices as a strong man to run a race. With such satisfaction did Christ, the Sun of righteousness, finish the work that was given him to do. (5.) His universal influence on this earth: There is nothing hidden from the heart thereof, no, not metals in the bowels of the earth, which the sun has an influence upon. III. To whom this declaration is made of the glory of God. It is made to all parts of the world (Psa 19:3, Psa 19:4): There is no speech nor language (no nation, for the nations were divided after their tongues, Gen 10:31, Gen 10:32) where their voice is not heard. Their line has gone through all the earth (the equinoctial line, suppose) and with it their words to the end of the world, proclaiming the eternal power of God of nature, Psa 19:4. The apostle uses this as a reason why the Jews should not be angry with him and others for preaching the gospel to the Gentiles, because God had already made himself known to the Gentile world by the works of creation, and left not himself without witness among them (Rom 10:18), so that they were without excuse if they were idolaters, Rom 1:20, Rom 1:21. And those were without blame, who, by preaching the gospel to them, endeavoured to turn them from their idolatry. If God used these means to prevent their apostasy, and they proved ineffectual, the apostles did well to use other means to recover them from it. They have no speech or language (so some read it) and yet their voice is heard. All people may hear these natural immortal preachers speak to them in their own tongue the wonderful works of God. In singing these verses we must give God the glory of all the comfort and benefit we have by the lights of the heaven, still looking above and beyond them to the Sun of righteousness.
Tyndale Open Study Notes
Ps 19 God’s wisdom is manifest in heaven (19:1-4), in nature (19:4-6), in his instruction (19:7-11), and in the life of the psalmist (19:12-14). Like Ps 8, this hymn uses creation to motivate reflection—it is a peaceful oasis after the drama of the lament and victory psalms. The psalm begins with creation as a source of wisdom, then moves to God’s word as the perfect source of wisdom, and ends with the human need for redemption. 19:1-4 The created order is an arena of God’s wisdom, and the heavens are the place of God’s dwelling (2:4; see 8:1; 57:5; 89:6; 115:3). From heaven, God observes humanity (11:4; 14:2; 33:13; 53:2; 80:14; 102:19) and comes to the rescue of his servants (18:6-8, 13; 20:6; 57:3; 76:8; 144:5). The heavens remain unaffected by human failures and rebellions (see 2:1-4). They display God’s qualities of fidelity, righteousness (36:5; 50:6; 57:10; 85:11; 89:2, 5; 97:6; 108:4), and wisdom (136:5; see 119:89-90). The heavens reveal the Lord’s glory (see 19:1) and give evidence of his presence and handiwork. 19:1 The glory of God refers to the splendor or manifest presence of the Creator (113:4). • God (Hebrew ’el): El is an ancient designation for God that signifies his creative power.
Psalms 19:1
The Heavens Declare the Glory of God
1The heavens declare the glory of God; the skies proclaim the work of His hands. 2Day after day they pour forth speech; night after night they reveal knowledge.
- Scripture
- Sermons
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(The Glory of God) in Motivation
By Paul Washer20K1:04:50MotivationEXO 20:3PSA 19:1ISA 43:6MAT 6:33JHN 17:22ROM 3:231CO 10:31In this sermon, the speaker emphasizes the importance of preaching about God's glory rather than focusing on principles and rules. He criticizes the tendency of pastors to manipulate their congregations with moralistic teachings driven by fear. The speaker believes that only those who truly understand and appreciate the glory of God can lead others to a transformed life. He references Romans 3:23 to highlight the fact that all have sinned and fallen short of God's glory, emphasizing the need for obedience to God's word.
Attributes of God (Series 1): God's Goodness
By A.W. Tozer6.7K49:31Attributes of GodPSA 19:1PSA 34:8PSA 36:7PSA 119:68PSA 139:17ISA 63:7MAT 6:33In this sermon, the preacher emphasizes that all the attributes of God are different aspects of one God in three persons. He encourages the listeners to think right and align their thoughts with the truth of God's nature. The preacher also discusses the wonders of God's creation and contrasts it with the limitations of human inventions. He highlights the power of God's word in upholding and sustaining the universe. Additionally, the preacher emphasizes that God desires His people to find joy and pleasure in Him, and He came to heal and restore all the brokenness and pain in our lives.
(Hebrews - Part 25): The Holy of Holies
By A.W. Tozer5.3K32:10ExpositionalGEN 1:1EXO 25:22PSA 19:1PSA 27:4HEB 4:16HEB 10:19HEB 13:8In this sermon, the speaker expresses his commitment to preaching about God and the Holy Trinity. He emphasizes that God reveals Himself through nature and the scriptures, using various names to depict His majesty and glory. The speaker also shares his admiration for the love and joy experienced by parents when they have a baby, highlighting the beauty of this relationship. He concludes by mentioning his recent trip to Mexico City, where he was invited to speak about the deeper life and the presence of God.
(Mount Vernon) the Creation in Genesis
By Keith Daniel4.7K57:59CreationPSA 14:1PSA 19:1ISA 53:5EZK 16:4JHN 1:1JHN 14:1ROM 1:20In this sermon, the preacher emphasizes the greatness and sovereignty of God, using the creation of the sun and moon as an example. He quotes verses from Genesis, John, and Romans to support the idea that the creation of the universe is evidence of God's existence and power. The preacher also shares a personal testimony of how God's written word brought light to his own darkened heart. He concludes by emphasizing the importance of embracing God's word and recognizing the power of the Holy Spirit to bring light to our lives.
Attributes of God (Series 2): Introduction
By A.W. Tozer4.5K40:02Attributes of GodGEN 3:15EXO 3:14PSA 19:1PSA 96:3MAT 6:33JHN 1:1ROM 10:17In this sermon, the preacher emphasizes the importance of understanding the character of God. He mentions a previous series of sermons on the attributes of God that had a profound impact on the listeners. The preacher acknowledges the difficulty of talking about God and compares himself to an insect trying to carry a bale of cotton. He highlights the decline in the spiritual state of churches and attributes it to forgetting what kind of God God is.
Eternity
By Paul Washer4.4K1:23:44EternityPSA 19:1PRO 3:11MAT 6:33ROM 3:23HEB 12:6REV 4:1REV 20:11In this sermon, the speaker emphasizes the importance of personal accountability before God. He describes a scene from the book of Revelation where God is depicted as sitting on a throne, surrounded by 24 elders. The speaker highlights the significance of what is not seen in this scene, suggesting that it represents a moment of individual judgment and personal responsibility. He warns that there will be no external help or pity on this day, as it is solely between each individual and God. The sermon also touches on the idea of God's providence and how He will pursue and shape the lives of believers.
(Titus - Part 9): Qualifications for Church Leadership Iii
By A.W. Tozer4.0K33:31TitusPSA 19:1MAT 6:33JHN 14:61CO 2:9EPH 4:142TI 3:16TIT 1:9In this sermon, the preacher emphasizes the absolute nature of the word of God. He describes it as a divine revelation that tells us what we need to know about God, although it does not reveal everything. The preacher emphasizes the importance of not compromising or modifying the teachings of the Bible. He also criticizes the tendency of some Americans to take their democracy for granted and adopt borrowed convictions without critical thinking. The preacher concludes by stating that true faith is not mere conformity, but a personal belief that is passed down from generation to generation.
Adam and Eve & the Fall
By A.W. Tozer3.7K47:05The FallGEN 3:8EXO 3:4PSA 19:1ISA 6:8MAT 6:33JHN 10:27REV 3:20In this sermon, the preacher discusses the different voices that we encounter in life. He mentions the harsh voice of duty, the accusing voice of our conscience, and the voice of fear that permeates the world. However, he emphasizes that there is another voice, a gentle and inviting voice, that calls us to come to Jesus Christ and leave behind the foolishness of sin. The preacher believes in a friendly heavens and a seeking presence of God, and encourages the listeners to come to God's side and listen to His friendly voice.
(Biographies) John Newton
By John Piper3.1K1:34:52PSA 19:1MAT 6:33MAT 27:46ROM 1:16EPH 4:152TI 2:24JAS 1:19In this sermon, the preacher reflects on his experience of witnessing an eclipse of the moon and relates it to the darkness that Jesus experienced on the cross. He emphasizes the importance of illustrating truth in concrete language and not abstracting or generalizing, as this can lead to boredom and spiritual death. The preacher then discusses the challenge of bringing light into people's darkness, using the analogy of a two-watt light bulb in a dark room. He urges the congregation to examine whether they are more inclined towards tenderness or toughness and encourages them to focus on obedience in the midst of life's complexities.
Bakht Singh Funeral - Part 5
By Bakht Singh3.0K06:00JOB 37:14PSA 19:1ROM 1:20
This sermon reflects on the significance of rare natural phenomena like the multicolored ring around the sun, drawing parallels to spiritual occurrences and divine manifestations. It emphasizes the awe-inspiring beauty of God's creation and the mysterious ways in which He reveals Himself to us, even in moments of sorrow and loss.
(Job: An Epic in Brokenness) 4. God's Voice From the Whirlwind
By Roy Hession3.0K53:17BrokennessGEN 1:1JOB 38:1JOB 38:4JOB 42:2PSA 19:1MAT 6:33ROM 1:20In this sermon, the speaker begins by reminding the audience of the outline of the book of Job, which includes a prologue, dialogue between Job and his friends, and an epilogue. The speaker then introduces a new voice in the dialogue, Elihu, who speaks for God in a way that Job's friends did not. Elihu emphasizes the greatness of God and the folly of questioning Him. As Elihu's speech comes to a close, a tremendous storm is described, symbolizing the voice of God from the whirlwind. God asks Job a series of 35 questions, challenging his knowledge and putting him in his place. The speaker highlights the importance of recognizing our need for God's grace and the relevance of the gospel in our lives. The sermon concludes with a prayer and a quiet rendition of the hymn "When I Survey the Wondrous Cross."
(Genesis) Genesis 1:26-31
By J. Vernon McGee2.9K18:25GenesisGEN 1:31PSA 19:1PRO 14:1MAT 6:33In this sermon, the preacher discusses the law of recurrence or recapitulation in the preaching of the word of God. He explains that this law involves stating important facts and truths in a concise manner. The preacher uses examples from the Bible, such as the six days of creation and the book of Deuteronomy, to illustrate this law. He emphasizes that God is mentioned 32 times in the creation account and highlights the significance of God creating man in His own image. The sermon also touches on the principles of order, progress, promptness, and perfection found in the creation narrative.
Question and Answer - Part 4 (W/ Paul Washer)
By Voddie Baucham2.3K20:42PSA 19:1ROM 1:16In this sermon, the speaker addresses the issue of relying on schools and youth ministries to disciple children instead of parents taking responsibility. He emphasizes that sending children to secular schools for 14,000 seat hours will result in them being influenced by worldly values. The speaker suggests that instead of relying on youth ministries, the church should focus on men and women discipling their own children, with occasional fellowship gatherings for young people. He concludes that this approach is more effective in retaining kids and changing their lives for generations.
(Genesis #1) in the Beginning God
By J. Glyn Owen1.8K42:56GodGEN 1:1PSA 19:1ISA 40:28MAT 6:33ROM 1:20COL 1:16REV 4:11The sermon transcript focuses on the opening statement of Genesis 1:1, "In the beginning God created the heavens and the earth." The speaker emphasizes the profound significance of this verse and its practical relevance to our lives. The first aspect discussed is the Bible's introduction to God, highlighting that God is interested in all of creation. The speaker also addresses the issue of global hunger and emphasizes that God cares about all creatures and their well-being. The transcript concludes by emphasizing the direct information about God in this verse and the logical inferences that can be made about His character.
Isaiah 53
By William MacDonald1.5K32:43Suffering ServantPSA 19:1ISA 53:1ISA 53:12MAT 6:33JHN 3:16EPH 2:8REV 2:17In this sermon, Eric Shorken shares his personal testimony of coming to know the Lord Jesus Christ as his Savior. He reflects on the hymn "How Great Thou Art" and how it reminds him of the awe-inspiring power of God displayed in the creation of the universe. Eric also mentions an experiment with a telescope that aimed to see the outer limits of the universe. He emphasizes the importance of experiencing the grace of salvation through faith in Jesus Christ and encourages listeners to acknowledge their need for a Savior.
(Through the Bible) Genesis 8-9
By Chuck Smith1.4K1:02:10ExpositionalGEN 1:14GEN 8:1EXO 20:8PSA 19:1PRO 3:5MAT 24:362CO 12:4In this sermon, the speaker discusses the limitations of human language in describing the glory and beauty of God. He emphasizes that while we use anthropomorphic terms to describe God, they are inadequate in capturing His true nature. The sermon then focuses on the story of Noah and how God remembered him, highlighting that God never actually forgot Noah. The speaker also mentions the geographical changes that occurred after the flood, such as the settling of the seas and the upward thrust of mountains, and references a book by Immanuel Velikovsky that documents these changes. Additionally, he suggests that the change in the earth's orbit around the sun may have occurred around the time of Joshua, leading to the adjustment of calendars.
Writings
By William MacDonald1.4K45:15WritingsRUT 1:16PSA 19:1PSA 121:1PRO 3:5ISA 26:3MAT 6:33JAS 2:17The video is a sermon on the preaching of the word of God. It emphasizes the importance of using short sentences and words, varying sentence patterns, and incorporating human interest to make the message more engaging. The speaker encourages the use of sanctified imagination and colorful descriptions to captivate the audience. The sermon also highlights the need for emphasis and a strong call to action in Christian writing.
(Genesis) Genesis 2
By Joe Focht1.3K1:00:23GenesisGEN 1:1PSA 19:1ROM 1:20In this sermon, the preacher reflects on the creation of the heavens and the earth as described in Genesis. He emphasizes the intricate design and interdependence of every aspect of creation, highlighting God's power and deity. The preacher also mentions that while creation reveals God's power, it does not reveal the gospel. He then transitions to discussing the significance of the empty tomb in Jerusalem and the hope of resurrection for believers in Jesus Christ. The sermon concludes with an invitation for those who do not know Christ to come forward and receive prayer and a Bible.
Purified Through Trials
By Angel Castillo1.2K49:52TrialsPSA 19:1PSA 119:103JER 48:11In this sermon, the preacher emphasizes the importance of living a holy life that pleases God. He warns against being influenced by the world and its desires, as it is contrary to God's will. The preacher uses the example of the nation of Moab, which is compared to wine that has not been passed from vessel to vessel, to illustrate the need for believers to be transformed and refined by God. He encourages listeners to embrace difficulties and afflictions as opportunities for growth and to rely on Jesus Christ to fill their souls. The sermon emphasizes the testing of one's faith in times of affliction and the importance of using one's religion in such times. The preacher concludes by highlighting the need for humility and self-reflection, especially when everything seems to be going well. The sermon references James 4:4 and John 2:15-17 to support the message.
In the Presence of God
By David Ravenhill1.2K48:58Presence of GodGEN 1:1EXO 14:14EXO 32:7EXO 33:1JOB 26:14PSA 19:1MAT 6:33In this sermon, the preacher discusses the concept of God as a covenant-keeping God. He starts by highlighting how Moses effectively prayed to God based on the covenant, leading to God changing his mind about the punishment he had planned for his people. The preacher then shifts to the book of Song of Solomon, emphasizing its intimate nature and how it reveals a deeper satisfaction than worldly pleasures. The sermon concludes with a focus on Moses being in the presence of God in Exodus 33, highlighting the importance of seeking God above all else.
Rise Up and Build 1997 Conference-37 Readable Writing
By William MacDonald1.1K57:46Readable WritingPSA 19:1MAT 6:33JHN 3:16ROM 12:21CO 10:31EPH 4:29COL 3:23The video discusses the characteristics of a bestselling book on preaching the word of God. The author emphasizes the importance of keeping the chapters short and simple, using familiar language to ensure understanding. The book promotes the idea of showing random acts of kindness and highlights the need for unity and coherence in writing. The speaker also advises against overusing adjectives and repeating significant words, as it can become tiresome for readers. Overall, the video encourages effective communication of the Christian message through concise and impactful writing.
Wolves Don't Advertise
By Shane Idleman1.0K1:03:48PSA 19:1ISA 5:20MAT 7:15MAT 7:20JHN 8:32ACT 4:12ROM 1:252PE 2:1This sermon emphasizes the danger of false teachers who disguise themselves as sheep but lead people astray, focusing on the importance of discerning true from false teachings. It highlights the need to be vigilant, discerning, and anchored in the truth of God's Word to avoid deception and destruction. The message calls for a deep examination of the fruits produced by teachings and urges listeners to seek the truth that leads to salvation and transformation.
Rom. 1:16-32 -Pt3- the Man Without the Bible
By Charles Leiter1.0K1:04:27PSA 19:1HAB 2:4MAT 6:33ROM 1:16ROM 1:32In this sermon, the speaker emphasizes the constant presence of deception in the world. He urges young people in college to be aware of this and not fall into its trap. The speaker also discusses how humans gain knowledge from both external creation and their own inner selves. He highlights the complexity and orderliness of the world as evidence of its reality and the existence of God. The sermon concludes with a reminder that reality is narrow and that there is only one way to God.
The Great Welsh Revival
By Bob Doom1.0K43:13Revival HistoryPSA 19:1PSA 78:1PSA 78:13PSA 78:23PSA 78:40PSA 78:72In this sermon, the speaker begins by referencing Psalm 78 and the importance of passing down God's laws and teachings to future generations. He laments the fact that society has not learned from past tragedies like 9/11 and continues to disregard the sanctity of life through abortion. The speaker also criticizes the promotion of sexual immorality in schools, music, movies, and videos. Additionally, he addresses the obsession with sports in America and emphasizes the need for a sound mind that comes from being right with God. The sermon concludes with a prayer for God's grace and mercy, and a plea for a revival similar to the Welsh revival.
(1 Timothy) God Became a Man
By Brian Brodersen96157:39EXO 3:14PSA 19:1MAT 6:33JHN 8:58ACT 20:28TIT 2:13In this sermon, the speaker focuses on verse 16 of chapter 3, which states that "great is the mystery of godliness." The speaker emphasizes that God was manifested in the flesh through Jesus Christ, who is the ultimate manifestation of God. The speaker warns against reducing the gospel to a formula or a theological system, emphasizing the importance of introducing people to the living God, Jesus. The speaker encourages listeners to fix their gaze upon Jesus and meditate on him in order to become godly and spiritual.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 19:2-4) The heavens, i.e., the superterrestrial spheres, which, so far as human vision is concerned, are lost in infinite space, declare how glorious is God, and indeed אל, as the Almighty; and what His hands have made, i.e., what He has produced with a superior power to which everything is possible, the firmament, i.e., vault of heaven stretched out far and wide and as a transparency above the earth (Graeco-Veneta τάμα =ἔκταμα, from רקע, root רק, to stretch, τείνειν), distinctly expresses. The sky and firmament are not conceived of as conscious beings which the middle ages, in dependence upon Aristotle (vid., Maimonides, More Nebuchim ii. 5), believed could be proved fro this passage, cf. Neh 9:6; Job 38:7. Moreover, Scripture knows nothing of the "music of the spheres" of the Pythagoreans. What is meant is, as the old expositors correctly say, objectivum vocis non articulatae praeconium. The doxa, which God has conferred upon the creature as the reflection of His own, is reflected back from it, and given back to God as it were in acknowledgment of its origin. The idea of perpetuity, which lies even in the participle, is expanded in Psa 19:3. The words of this discourse of praise are carried forward in an uninterrupted line of transmission. הבּיע (fr. נבע, Arab. nb‛, root נב, to gush forth, nearly allied to which, however, is also the root בע, to spring up) points to the rich fulness with which, as from an inexhaustible spring, the testimony passes on from one day to the next. The parallel word חוּה is an unpictorial, but poetic, word that is more Aramaic than Hebrew (= הגּיד). אמשׁ also belongs to the more elevated style; the γνωστὸν τοῦ Θεοῦ deposited in the creature, although not reflected, is here called דּעת. The poet does not say that the tidings proclaimed by the day, if they gradually die away as the day declines, are taken up by the night, and the tidings of the night by the day; but (since the knowledge proclaimed by the day concerns the visible works of God by day, and that proclaimed by the night, His works by night), that each dawning day continues the speech of that which has declined, and each approaching night takes up the tale of that which has passed away (Psychol. S. 347, tr. p. 408). If Psa 19:4 were to be rendered "there is no speech and there are no words, their voice is inaudible," i.e., they are silent, speechless witnesses, uttering no sound, but yet speaking aloud (Hengst.), only inwardly audible but yet intelligible everywhere (Then.): then, Psa 19:5 ought at least to begin with a Waw adversativum, and, moreover, the poet would then needlessly check his fervour, producing a tame thought and one that interrupts the flow of the hymn. To take Psa 19:4 as a circumstantial clause to Psa 19:5, and made to precede it, as Ewald does, "without loud speech...their sound has resounded through all the earth" (341, d), is impossible, even apart from the fact of אמר not meaning "Loud speech" and קוּם hardly "their sound." Psa 19:4 is in the form of an independent sentence, and there is nothing whatever in it to betray any designed subordination to Psa 19:5. But if it be made independent in the sense "there is no loud, no articulate speech, no audible voice, which proceeds from the heavens," then Psa 19:5 would form an antithesis to it; and this, in like manner, there is nothing to indicate, and it would at least require that the verb יצא should be placed first. Luther's rendering is better: There is no language nor speech, where their voice is not heard, i.e., as Calvin also renders it, the testimony of the heavens to God is understood by the peoples of every language and tongue. But this ought to be אין לשׁון or אין שׂפה ro אין (Gen 11:1). Hofmann's rendering is similar, but more untenable: "There is no speech and there are no words, that their cry is not heard, i.e., the language of the heavens goes forth side by side with all other languages; and men may discourse ever so, still the speech or sound of the heavens is heard therewith, it sounds above them all." But the words are not בּלי נשׁמע (after the analogy of Gen 31:20), or rather בּלי ישּׁמע (as in Job 41:8; Hos 8:7). בּלי with the part. is a poetical expression for the Alpha privat. (Sa2 1:21), consequently כלי נשׁמע is "unheard" or "inaudible," and the opposite of נשׁמע, audible, Jer 31:15. Thus, therefore, the only rendering that remains is that of the lxx., Vitringa, and Hitzig: There is no language and no words, whose voice is unheard, i.e., inaudible. Hupfeld's assertion that this rendering destroys the parallelism is unfounded. The structure of the distich resembles Psa 139:4. The discourse of the heavens and the firmament, of the day (of the sky by day) and of the night (of the sky by night), is not a discourse uttered in a corner, it is a discourse in speech that is everywhere audible, and in words that are understood by all, a φανερόν, Rom 1:19.
John Gill Bible Commentary
The heavens declare the glory of God,.... By which we are to understand not the heavens literally taken, though these with the firmament are the handiworks of God, and do declare the glory of his perfections, especially his wisdom and power; these show that there is a God, and that he is a glorious one: but either Gospel churches, often signified by the kingdom of heaven, in the New Testament; the members of them being heaven-born souls, and the doctrines and ordinances ministered among them being from heaven; and there being a very great resemblance between them and heaven, in the company and communion enjoyed in them; and who declare the glory of the divine perfections, which is very great in the handiwork of their redemption; and who ascribe the glory of their whole salvation to God: or rather the apostles and first preachers of the word, as appears from Rom 10:18; who were set in the highest place in the church; had their commission, doctrine, and success from heaven; and who may be called by this name, because of the purity and solidity of their ministry, and their constancy and steadfastness in it, and because of their heavenly lives and conversations: these declared the glory of the divine perfections; such as those particularly of grace, goodness, and mercy, which are not discoverable by the light of nature or law of Moses, as, they are displayed in the salvation of men by Christ, in the forgiveness of their sins, the justification of their persons, and the gift of eternal life unto them: they taught men to ascribe the glory of salvation to God alone, Father, Son, and Spirit; they set forth in their ministry the glory of Christ, of his person, and of his offices and grace; and they showed that redemption was his handiwork, as follows: and the firmament showeth his handiwork; for the same persons may be called the firmament, since they that are wise are said to shine as the brightness of it, Dan 12:3. These were like to stars in it, and were the light of the world, and declared that redemption is the work which Christ undertook, and came into this world to perform, and which he has finished; his hands have wrought it, and his own arm has brought salvation to him. The Targum interprets the heavens and the firmament, of such persons as contemplate the heavens, and look upon the firmament or air; and so do some other Jewish writers (w). (w) Jarchi & Kimchi in loc.
Matthew Henry Bible Commentary
From the things that are seen every day by all the world the psalmist, in these verses, leads us to the consideration of the invisible things of God, whose being appears incontestably evident and whose glory shines transcendently bright in the visible heavens, the structure and beauty of them, and the order and influence of the heavenly bodies. This instance of the divine power serves not only to show the folly of atheists, who see there is a heaven and yet say, "There is no God," who see the effect and yet say, "There is no cause," but to show the folly of idolaters also, and the vanity of their imagination, who, though the heavens declare the glory of God, yet gave that glory to the lights of heaven which those very lights directed them to give to God only, the Father of lights. Now observe here, 1. What that is which the creatures notify to us. They are in many ways useful and serviceable to us, but in nothing so much as in this, that they declare the glory of God, by showing his handy-works, Psa 19:1. They plainly speak themselves to be God's handy-works; for they could not exist from eternity; all succession and motion must have had a beginning; they could not make themselves, that is a contradiction; they could not be produced by a casual hit of atoms, that is an absurdity, fit rather to be bantered than reasoned with: therefore they must have a Creator, who can be no other than an eternal mind, infinitely wise, powerful, and good. Thus it appears they are God's works, the works of his fingers (Psa 8:3), and therefore they declare his glory. From the excellency of the work we may easily infer the infinite perfection of its great author. From the brightness of the heavens we may collect that the Creator is light; their vastness of extent bespeaks his immensity;, their height his transcendency and sovereignty, their influence upon this earth his dominion, and providence, and universal beneficence: and all declare his almighty power, by which they were at first made, and continue to this day according to the ordinances that were then settled. II. What are some of those things which notify this? 1. The heavens and the firmament - the vast expanse of air and ether, and the spheres of the planets and fixed stars. Man has this advantage above the beasts, in the structure of his body, that whereas they are made to look downwards, as their spirits must go, he is made erect, to look upwards, because upwards his spirit must shortly go and his thoughts should now rise. 2. The constant and regular succession of day and night (Psa 19:2): Day unto day, and night unto night, speak the glory of that God who first divided between the light and the darkness, and has, from the beginning to this day, preserved that established order without variation, according to God's covenant with Noah (Gen 8:22), that, while the earth remains, day and night shall not cease, to which covenant of providence the covenant of grace is compared for its stability, Jer 33:20; Jer 31:35. The counterchanging of day and night, in so exact a method, is a great instance of the power of God, and calls us to observe that, as in the kingdom of nature, so in that of providence, he forms the light and creates the darkness (Isa 45:7), and sets the one over-against the other. It is likewise an instance of his goodness to man; for he makes the out-goings of the morning and evening to rejoice, Psa 65:8. He not only glorifies himself, but gratifies us, by this constant revolution; for as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night; every day and every night speak the goodness of God, and, when they have finished their testimony, leave it to the next day, to the next night, to stay the same. 3. The light and influence of the sun do, in a special manner, declare the glory of God; for of all the heavenly bodies that is the most conspicuous in itself and most useful to this lower world, which would be all dungeon, and all desert, without it. It is not an improbable conjecture that David penned this psalm when he had the rising sun in view, and from the brightness of it took occasion to declare the glory of God. Concerning the sun observe here, (1.) The place appointed him. In the heavens God has set a tabernacle for the sun. The heavenly bodies are called hosts of heaven, and therefore are fitly said to dwell in tents, as soldiers in their encampments. The sun is said to have a tabernacle set him, no only because he is in continual motion and never has a fixed residence, but because the mansion he has will, at the end of time, be taken down like a tent, when the heavens shall be rolled together like a scroll and the sun shall be turned to darkness. (2.) The course assigned him. That glorious creature was not made to be idle, but his going forth (at least as it appears to our eye) is from one point of the heavens, and his circuit thence to the opposite point, and thence (to complete his diurnal revolution) to the same point again; and this with such steadiness and constancy that we can certainly foretel the hour and the minute at which the sun will rise at such a place, any day to come. (3.) The brightness wherein he appears. He is as a bridegroom coming out of his chamber, richly dressed and adorned, as fine as hands can make him, looking pleasantly himself and making all about him pleasant; for the friend of the bridegroom rejoices greatly to hear the bridegroom's voice, Joh 3:29. (4.) The cheerfulness wherewith he makes this tour. Though it seems a vast round which he has to walk, and he has not a moment's rest, yet in obedience to the law of this creation, and for the service of man, he not only does it, but does it with a great deal of pleasure and rejoices as a strong man to run a race. With such satisfaction did Christ, the Sun of righteousness, finish the work that was given him to do. (5.) His universal influence on this earth: There is nothing hidden from the heart thereof, no, not metals in the bowels of the earth, which the sun has an influence upon. III. To whom this declaration is made of the glory of God. It is made to all parts of the world (Psa 19:3, Psa 19:4): There is no speech nor language (no nation, for the nations were divided after their tongues, Gen 10:31, Gen 10:32) where their voice is not heard. Their line has gone through all the earth (the equinoctial line, suppose) and with it their words to the end of the world, proclaiming the eternal power of God of nature, Psa 19:4. The apostle uses this as a reason why the Jews should not be angry with him and others for preaching the gospel to the Gentiles, because God had already made himself known to the Gentile world by the works of creation, and left not himself without witness among them (Rom 10:18), so that they were without excuse if they were idolaters, Rom 1:20, Rom 1:21. And those were without blame, who, by preaching the gospel to them, endeavoured to turn them from their idolatry. If God used these means to prevent their apostasy, and they proved ineffectual, the apostles did well to use other means to recover them from it. They have no speech or language (so some read it) and yet their voice is heard. All people may hear these natural immortal preachers speak to them in their own tongue the wonderful works of God. In singing these verses we must give God the glory of all the comfort and benefit we have by the lights of the heaven, still looking above and beyond them to the Sun of righteousness.
Tyndale Open Study Notes
Ps 19 God’s wisdom is manifest in heaven (19:1-4), in nature (19:4-6), in his instruction (19:7-11), and in the life of the psalmist (19:12-14). Like Ps 8, this hymn uses creation to motivate reflection—it is a peaceful oasis after the drama of the lament and victory psalms. The psalm begins with creation as a source of wisdom, then moves to God’s word as the perfect source of wisdom, and ends with the human need for redemption. 19:1-4 The created order is an arena of God’s wisdom, and the heavens are the place of God’s dwelling (2:4; see 8:1; 57:5; 89:6; 115:3). From heaven, God observes humanity (11:4; 14:2; 33:13; 53:2; 80:14; 102:19) and comes to the rescue of his servants (18:6-8, 13; 20:6; 57:3; 76:8; 144:5). The heavens remain unaffected by human failures and rebellions (see 2:1-4). They display God’s qualities of fidelity, righteousness (36:5; 50:6; 57:10; 85:11; 89:2, 5; 97:6; 108:4), and wisdom (136:5; see 119:89-90). The heavens reveal the Lord’s glory (see 19:1) and give evidence of his presence and handiwork. 19:1 The glory of God refers to the splendor or manifest presence of the Creator (113:4). • God (Hebrew ’el): El is an ancient designation for God that signifies his creative power.