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Psalms 19:10
Verse
Context
The Heavens Declare the Glory of God
9The fear of the LORD is pure, enduring forever; the judgments of the LORD are true, being altogether righteous. 10They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. 11By them indeed Your servant is warned; in keeping them is great reward.
Sermons
Carter Conlon
Russell Kelfer
Chuck Smith
St. John Chrysostom
Octavius WinslowSt. John Chrysostom
R. StanleySummary
Commentary
- Keil-Delitzsch
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 19:10-14) With הנּחמדים (for which, preferring a simple Sheb with the gutturals, Ben-Naphtali writes הנּחמּמדים) the poet sums up the characteristics enumerated; the article is summative, as in השּׁשּׁי at the close of the hexahemeron, Gen 1:31. פּז is the finest purified gold, cf. Kg1 10:18 with Ch2 9:17. נפת צוּפים "the discharge (from נפת = Arab. nft) of the honeycombs" is the virgin honey, i.e., the honey that flows of itself out of the cells. To be desired are the revealed words of God, to him who possesses them as an outward possession; and to him who has received them inwardly they are sweet. The poet, who is himself conscious of being a servant of God, and of striving to act as such, makes use of these words for the end for which they are revealed: he is נזהר, one who suffers himself to be enlightened, instructed, and warned by them. גּם belongs to נזהר (according to the usual arrangement of the words, e.g., Hos 6:11), just as in Psa 19:14 it belongs to חשׂך. He knows that בּשׁמרם (with a subjective suffix in an objective sense, cf. Pro 25:7, just as we may also say:) in their observance is, or is included, great reward. עקב is that which follows upon one's heels (עקב), or comes immediately after anything, and is used here of the result of conduct. Thus, then, inasmuch as the Law is not only a copy of the divine will, but also a mirror of self-knowledge, in which a man may behold and come to know himself, he prays for forgiveness in respect of the many sins of infirmity, - though for the most part unperceived by him, - to which, even the pardoned one succumbs. שׁניאה (in the terminology of the Law, שׁננה, ἀγνόημα) comprehends the whole province of the peccatum involuntarium, both the peccatum ignoranitiae and the peccatum infirmitatis. The question delicta quis intelligit is equivalent to the negative clause: no one can discern his faults, on account of the heart of man being unfathomable and on account of the disguise, oftentimes so plausible, and the subtlety of sin. Hence, as an inference, follows the prayer: pronounce me free also מנּסתּרות, ab occultis (peccatis, which, however, cannot be supplied on grammatical grounds), equivalent to mee`alumiym (Psa 90:8), i.e., all those sins, which even he, who is most earnestly striving after sanctification, does not discern, although he may desire to know them, by reason of the ever limited nature of his knowledge both of himself and of sin. (Note: In the Arab proverb, "no sin which is persisted in is small, no sin great for which forgiveness is sought of God," Arab. ṣgı̂rt, directly means a little and Arab. kbı̂rt, a great sin, vid., Allgem. Literar. Zeitschr. 1844, No. 46, p. 363.) נקּה, δικαιοῦν, is a vox judicialis, to declare innocent, pronounce free from, to let go unpunished. The prayer for justification is followed in Psa 19:14 by the prayer for sanctification, and indeed for preservation against deliberate sins. From זוּד, זיד, to seethe, boil over, Hiph. to sin wilfully, deliberately, insolently, - opp. of sin arising from infirmity, Exo 21:14; Deu 18:22; Deu 17:12, - is formed זד an insolent sinner, one who does not sin בּשׁננה, but בּזדון (cf. Sa1 17:28, where David's brethren bring this reproach against him), or בּיר רמה, and the neuter collective זדים (cf. סטים, Psa 101:3; Hos 5:2) peccata proaeretica or contra conscientiam, which cast one out of the state of grace or favour, Num 15:27-31. For if זדים had been intended of arrogant and insolent possessors of power (Ewald), the prayer would have taken some other form than that of "keeping back" (חשׂך as in Sa1 25:39 in the mouth of David). זדים, presumptuous sins, when they are repeated, become dominant sins, which irresistibly enslave the man (משׁל with a non-personal subject, as in Isa 3:4, cf. Psa 103:19); hence the last member of the climax (which advances from the peccatum involuntarium to the proaereticum, and from this to the regnans): let them not have dominion over me (בי with Dech in Baer; generally wrongly marked with Munach). Then (אז), when Thou bestowest this twofold favour upon me, the favour of pardon and the grace of preservation, shall I be blameless (איתם 1 fut. Kal, instead of אתּם, with י as a characteristic of ē) and absolved (ונקּיתי not Piel, as in Psa 19:13, but Niph., to be made pure, absolved) from great transgression. פּשׁע (Note: The Gaja with מפּשׁע is intended in this instance, where מפשׁע רב are to be read in close connection, to secure distinctness of pronunciation for the unaccented ע, as e.g., is also the case in Psa 78:13, ים בּקע (bāḳa‛jām).) from פּשׁע (root פש), to spread out, go beyond the bounds, break through, trespass, is a collective name for deliberate and reigning, dominant sin, which breaks through man's relation of favour with God, and consequently casts him out of favour, - in one word, for apostasy. Finally, the psalmist supplicates a gracious acceptance of his prayer, in which both mouth and heart accord, supported by the faithfulness, stable as the rock (צוּרי), and redeeming love (גּואלי redemptor, vindex, root גל, חל, to loose, redeem) of his God. היה לרצון is a standing expression of the sacrificial tra, e.g., Lev 1:3. The לפניך, which, according to Exo 28:38, belongs to לרצון, stands in the second member in accordance with the "parallelism by postponement." Prayer is a sacrifice offered by the inner man. The heart meditates and fashions it; and the mouth presents it, by uttering that which is put into the form of words.
John Gill Bible Commentary
Moreover, by them is thy servant warned,.... By whom the psalmist means himself, who was the servant of the Lord, not only in common with other saints, but as he was a king and prophet, and as such he received advantage from the word of God; all his instructions as a prophet, and all his rules of government as a king; and the whole of that wisdom, prudence, and knowledge, with which the conducted in both offices, were from the Lord by his word: and it may be applied to any servant of the Lord, and especially in an ecclesiastical office, as an apostle of Christ, and minister of the word; who serve God in the Gospel of his Son, and, by means of the Scriptures, are furnished for every good work; and also to believers in Christ in common; who, of whatsoever rank and quality, in whatsoever state and condition of life, whether high or low, rich or poor, bond or free, are Christ's servants; and whatsoever is written is for their instruction, and by the word of God they are "warned"; the Scriptures are a way mark to them, to direct them in a right way, and to caution them against turning to the right or left; either to immoral practices, or the errors and heresies of wicked men: it is a lamp to their feet, and a light to their path, and teaches them to walk circumspectly, and warns them of rocks, gins, and snares in the way; or, as the words may be rendered, "by them is thy servant made clear", or "bright" (k); so the word is used in Dan 12:3; that is, in his understanding: the psalmist confirms, by his own experience, what he had said before of the word, Psa 19:8; that it enlightened the eyes: the light of the glorious Gospel of Christ shining into the heart gives the light of the glory of God in the person of Christ; it illuminates and irradiates the mind, and gives clear ideas of the glory and perfections of God, of his counsels and covenant, of his works of nature and of grace; and makes a bright discovery of the person, offices, and grace of Christ; and of the blessed Spirit, and his operations; and of the blessings of grace, and of eternal glory and happiness; and in keeping of them there is great reward; which is to be understood, not of keeping the law of Moses, and the precepts of that, which, if a man did keep perfectly and constantly, he should live in them; but of observing the word of God, and by diligent searching into it, reading and learning it, and meditating on it, to get and obtain knowledge of divine things; which carries its own reward with it, and is better than thousands of gold and silver; and of laying up the word of God, and the truths of the Gospel, and keeping them in mind and memory, which is very profitable and serviceable, to promote spiritual peace and comfort, and to preserve from sin, doctrinal and practical; and also of yielding a cheerful obedience to the Gospel, by cordially embracing and professing the doctrines, and submitting to the ordinances of it; from all which arise great profit, and much reward: such come at the knowledge of Jesus Christ, which is preferable to everything else, and is more precious than rubies; and all desirable things; such enjoy the presence of Christ, have much peace and comfort in their souls; they are made wise unto salvation, and are fitted for every good word and work. (k) "illustratur", Pagninus, Montanus, Rivetus.
Psalms 19:10
The Heavens Declare the Glory of God
9The fear of the LORD is pure, enduring forever; the judgments of the LORD are true, being altogether righteous. 10They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. 11By them indeed Your servant is warned; in keeping them is great reward.
- Scripture
- Sermons
- Commentary
Secret Faults and Presumptuous Sins
By Carter Conlon2.7K47:25Secret SinPSA 19:10PSA 55:21MAT 17:16In this sermon, the preacher discusses the human tendency to be both praising and accusing God at the same time. He emphasizes the importance of surrendering our unsatisfied desires to God, as they can lead to conflicts and wars. The preacher also highlights the value of God's words, which are more desirable than material wealth and sweeter than honey. The sermon concludes with a focus on secret faults and presumptuous sins, urging the audience to recognize the divine design in the world and avoid discontentment perpetuated by society.
God's Truth About God's Word
By Russell Kelfer2.2K39:05Word Of GodPSA 19:10PSA 119:105PSA 119:114ISA 55:10ACT 17:11HEB 4:121JN 5:14The sermon transcript emphasizes the importance of the Word of God in understanding the mind, emotions, and will of individuals. It highlights seven basic truths about the Scripture that debunk Satan's lies. The speaker encourages individuals to prioritize spiritual food over physical food and to constantly engage with the Word of God. The sermon emphasizes that the Word of God is not only perfect and without error, but also practical and applicable to all aspects of life, including running a home and making day-to-day decisions.
God's Marvelous Grace
By Chuck Smith2.1K27:29GraceGEN 12:7EXO 20:3EXO 32:8DEU 7:1PSA 1:2PSA 19:10EZK 11:19In this sermon, the speaker discusses the downward spiral of the nation of Israel as they turned away from God. Despite God sending prophets to warn them and call them back to Him, the people refused to listen and even persecuted the prophets. The speaker then focuses on Ezekiel chapter 11, where God promises to give the people a new heart and spirit so that they may walk in His ways. The sermon also highlights the current trend in the church to avoid mentioning sin and judgment, instead focusing on creating a seeker-friendly atmosphere.
Philippians 3:1-3
By St. John Chrysostom0PSA 19:10MAT 19:24EPH 4:29PHP 3:1John Chrysostom preaches on the importance of rejoicing in the Lord, warning against false teachings and emphasizing the true circumcision of the heart through worshiping God in spirit. He urges believers to have no confidence in the flesh but to focus on spiritual growth and service to others. Chrysostom highlights the dangers of being attached to worldly possessions, stressing the need to prioritize heavenly treasures over material wealth and to use God's gifts for His glory and the benefit of others.
Reverence for God's Word
By Octavius Winslow0Faithfulness in MinistryReverence for God's Word2CH 18:13PSA 19:10PSA 119:105AMO 3:8MAT 4:41CO 9:162TI 4:2HEB 4:12JAS 1:221PE 2:2Octavius Winslow emphasizes the importance of reverence for God's Word through the example of Micaiah, a faithful prophet who refused to compromise his message for the sake of pleasing King Ahab. Micaiah's unwavering commitment to speak only what God commanded serves as a powerful reminder of the responsibility of ministers and believers alike to uphold the truth of Scripture without dilution or alteration. Winslow calls for a deepened reverence for God's Word, urging believers to trust in its divine authority and to let it guide their lives. He highlights the necessity of preaching the pure Gospel and warns against the dangers of human teachings that stray from biblical truth. Ultimately, the sermon encourages a heartfelt commitment to live by and proclaim the Word of God.
Homily 1 on the Gospel of John (Preface)
By St. John Chrysostom0PSA 19:10ISA 1:19MAT 7:6JHN 15:19EPH 3:10John Chrysostom emphasizes the importance of attentively listening to the divine message being delivered, comparing it to the eagerness people show towards athletes, musicians, and rhetoricians. He describes the Apostle John as a man speaking from heaven, proclaiming truths sweeter and more delightful than any music, urging the audience to cleanse their souls to fully receive the profound mysteries being shared. Chrysostom urges the listeners to approach the divine message with reverence and earnest will, likening the transformation of the soul to changing from clay to gold in an instant. He warns against indulging in worldly distractions and implores the audience to prioritize the spiritual nourishment offered by the divine message.
How Much Time for the Bible?
By R. Stanley0EXO 16:14PSA 19:10PRO 2:4ISA 28:10JHN 16:12ACT 17:11EPH 6:172TI 2:152TI 3:16HEB 1:1R. Stanley delivers a sermon emphasizing the importance of spending quality time with the Bible, comparing it to the hard work of bees in producing honey. He highlights the need for patience, dedication, and daily commitment to studying God's Word, drawing parallels to the production of manna in the wilderness. Stanley urges parents to instill a love for Scripture in their children from a young age, emphasizing the value of memorization and consistent Bible study. He stresses the significance of thorough Bible study, application, and the use of study aids to deepen understanding and guard against false doctrines.
The Bee
By Harriet N. Cook0JDG 14:8PSA 19:10PSA 119:105PRO 6:61CO 14:40Harriet N. Cook uses the analogy of bees to emphasize the importance of diligence, order, and obedience in our lives. Just as bees work diligently under the leadership of their queen, we are called to follow and obey God's guidance in our lives. The beauty and productivity of bees reflect the admirable qualities we should strive for in our own lives. Through various biblical references to honey, including its symbolism of abundance and sweetness, Cook highlights the richness and blessings that come from following God's commandments and provisions.
His Eyes Were Enlightened
By F.B. Meyer0Nourishment from ScriptureSpiritual EnlightenmentPSA 19:10PRO 24:13F.B. Meyer emphasizes the importance of the Word of God in the life of a believer, using the story of Jonathan who, amidst the chaos of battle, found strength and enlightenment from tasting honey. He draws a parallel between the sweetness of honey and the nourishing power of Scripture, suggesting that even a small intake can provide significant refreshment and clarity. Meyer warns against complacency after success, urging believers to continually seek nourishment from God's Word, regardless of their circumstances. The sermon highlights that true spiritual vitality comes from a consistent engagement with Scripture, which is essential for both victory and defeat.
After the Holiness Meeting
By Samuel Logan Brengle0Faith and AssuranceHoly SpiritJOB 23:12PSA 1:2PSA 19:10ISA 54:11JER 29:11MAT 4:4JHN 14:26JHN 16:13ROM 8:37GAL 5:25Samuel Logan Brengle emphasizes the significance of receiving the Holy Spirit after a holiness meeting, encouraging believers to maintain their faith even if they do not initially feel His presence. He reassures that God has wonderful plans for them and that the Holy Spirit will glorify Jesus in their hearts, guiding them to a deeper understanding of Scripture. Brengle warns against doubt and confusion that may arise after receiving the Holy Spirit, urging believers to trust in God's promises and to actively engage in their faith. He highlights the importance of living in the Spirit and being a channel for His power, while also preparing for trials that may come as a result of their faith. Ultimately, he reassures that nothing can separate them from the love of God in Christ Jesus.
Spiritual Fluctuations
By A.W. Pink0Trials and TribulationsSpiritual GrowthGEN 42:36NUM 11:6JOB 29:2PSA 19:10PSA 55:19PSA 89:49ISA 12:2ROM 7:14A.W. Pink explores the concept of 'Spiritual Fluctuations,' emphasizing that true Christians experience significant changes in their spiritual lives, contrasting with those who maintain a steady, unchanging faith. He argues that while many may envy a uniform spiritual experience, such stability can often lack genuine depth and the fear of God. Pink highlights the various changes believers face in their struggles with sin, their enjoyment of Scripture, their faith, prayer life, and external circumstances, suggesting that these fluctuations are essential for spiritual growth and humility before God. Ultimately, he asserts that the trials and changes in a believer's life serve to deepen their relationship with God and enhance their piety.
- Keil-Delitzsch
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 19:10-14) With הנּחמדים (for which, preferring a simple Sheb with the gutturals, Ben-Naphtali writes הנּחמּמדים) the poet sums up the characteristics enumerated; the article is summative, as in השּׁשּׁי at the close of the hexahemeron, Gen 1:31. פּז is the finest purified gold, cf. Kg1 10:18 with Ch2 9:17. נפת צוּפים "the discharge (from נפת = Arab. nft) of the honeycombs" is the virgin honey, i.e., the honey that flows of itself out of the cells. To be desired are the revealed words of God, to him who possesses them as an outward possession; and to him who has received them inwardly they are sweet. The poet, who is himself conscious of being a servant of God, and of striving to act as such, makes use of these words for the end for which they are revealed: he is נזהר, one who suffers himself to be enlightened, instructed, and warned by them. גּם belongs to נזהר (according to the usual arrangement of the words, e.g., Hos 6:11), just as in Psa 19:14 it belongs to חשׂך. He knows that בּשׁמרם (with a subjective suffix in an objective sense, cf. Pro 25:7, just as we may also say:) in their observance is, or is included, great reward. עקב is that which follows upon one's heels (עקב), or comes immediately after anything, and is used here of the result of conduct. Thus, then, inasmuch as the Law is not only a copy of the divine will, but also a mirror of self-knowledge, in which a man may behold and come to know himself, he prays for forgiveness in respect of the many sins of infirmity, - though for the most part unperceived by him, - to which, even the pardoned one succumbs. שׁניאה (in the terminology of the Law, שׁננה, ἀγνόημα) comprehends the whole province of the peccatum involuntarium, both the peccatum ignoranitiae and the peccatum infirmitatis. The question delicta quis intelligit is equivalent to the negative clause: no one can discern his faults, on account of the heart of man being unfathomable and on account of the disguise, oftentimes so plausible, and the subtlety of sin. Hence, as an inference, follows the prayer: pronounce me free also מנּסתּרות, ab occultis (peccatis, which, however, cannot be supplied on grammatical grounds), equivalent to mee`alumiym (Psa 90:8), i.e., all those sins, which even he, who is most earnestly striving after sanctification, does not discern, although he may desire to know them, by reason of the ever limited nature of his knowledge both of himself and of sin. (Note: In the Arab proverb, "no sin which is persisted in is small, no sin great for which forgiveness is sought of God," Arab. ṣgı̂rt, directly means a little and Arab. kbı̂rt, a great sin, vid., Allgem. Literar. Zeitschr. 1844, No. 46, p. 363.) נקּה, δικαιοῦν, is a vox judicialis, to declare innocent, pronounce free from, to let go unpunished. The prayer for justification is followed in Psa 19:14 by the prayer for sanctification, and indeed for preservation against deliberate sins. From זוּד, זיד, to seethe, boil over, Hiph. to sin wilfully, deliberately, insolently, - opp. of sin arising from infirmity, Exo 21:14; Deu 18:22; Deu 17:12, - is formed זד an insolent sinner, one who does not sin בּשׁננה, but בּזדון (cf. Sa1 17:28, where David's brethren bring this reproach against him), or בּיר רמה, and the neuter collective זדים (cf. סטים, Psa 101:3; Hos 5:2) peccata proaeretica or contra conscientiam, which cast one out of the state of grace or favour, Num 15:27-31. For if זדים had been intended of arrogant and insolent possessors of power (Ewald), the prayer would have taken some other form than that of "keeping back" (חשׂך as in Sa1 25:39 in the mouth of David). זדים, presumptuous sins, when they are repeated, become dominant sins, which irresistibly enslave the man (משׁל with a non-personal subject, as in Isa 3:4, cf. Psa 103:19); hence the last member of the climax (which advances from the peccatum involuntarium to the proaereticum, and from this to the regnans): let them not have dominion over me (בי with Dech in Baer; generally wrongly marked with Munach). Then (אז), when Thou bestowest this twofold favour upon me, the favour of pardon and the grace of preservation, shall I be blameless (איתם 1 fut. Kal, instead of אתּם, with י as a characteristic of ē) and absolved (ונקּיתי not Piel, as in Psa 19:13, but Niph., to be made pure, absolved) from great transgression. פּשׁע (Note: The Gaja with מפּשׁע is intended in this instance, where מפשׁע רב are to be read in close connection, to secure distinctness of pronunciation for the unaccented ע, as e.g., is also the case in Psa 78:13, ים בּקע (bāḳa‛jām).) from פּשׁע (root פש), to spread out, go beyond the bounds, break through, trespass, is a collective name for deliberate and reigning, dominant sin, which breaks through man's relation of favour with God, and consequently casts him out of favour, - in one word, for apostasy. Finally, the psalmist supplicates a gracious acceptance of his prayer, in which both mouth and heart accord, supported by the faithfulness, stable as the rock (צוּרי), and redeeming love (גּואלי redemptor, vindex, root גל, חל, to loose, redeem) of his God. היה לרצון is a standing expression of the sacrificial tra, e.g., Lev 1:3. The לפניך, which, according to Exo 28:38, belongs to לרצון, stands in the second member in accordance with the "parallelism by postponement." Prayer is a sacrifice offered by the inner man. The heart meditates and fashions it; and the mouth presents it, by uttering that which is put into the form of words.
John Gill Bible Commentary
Moreover, by them is thy servant warned,.... By whom the psalmist means himself, who was the servant of the Lord, not only in common with other saints, but as he was a king and prophet, and as such he received advantage from the word of God; all his instructions as a prophet, and all his rules of government as a king; and the whole of that wisdom, prudence, and knowledge, with which the conducted in both offices, were from the Lord by his word: and it may be applied to any servant of the Lord, and especially in an ecclesiastical office, as an apostle of Christ, and minister of the word; who serve God in the Gospel of his Son, and, by means of the Scriptures, are furnished for every good work; and also to believers in Christ in common; who, of whatsoever rank and quality, in whatsoever state and condition of life, whether high or low, rich or poor, bond or free, are Christ's servants; and whatsoever is written is for their instruction, and by the word of God they are "warned"; the Scriptures are a way mark to them, to direct them in a right way, and to caution them against turning to the right or left; either to immoral practices, or the errors and heresies of wicked men: it is a lamp to their feet, and a light to their path, and teaches them to walk circumspectly, and warns them of rocks, gins, and snares in the way; or, as the words may be rendered, "by them is thy servant made clear", or "bright" (k); so the word is used in Dan 12:3; that is, in his understanding: the psalmist confirms, by his own experience, what he had said before of the word, Psa 19:8; that it enlightened the eyes: the light of the glorious Gospel of Christ shining into the heart gives the light of the glory of God in the person of Christ; it illuminates and irradiates the mind, and gives clear ideas of the glory and perfections of God, of his counsels and covenant, of his works of nature and of grace; and makes a bright discovery of the person, offices, and grace of Christ; and of the blessed Spirit, and his operations; and of the blessings of grace, and of eternal glory and happiness; and in keeping of them there is great reward; which is to be understood, not of keeping the law of Moses, and the precepts of that, which, if a man did keep perfectly and constantly, he should live in them; but of observing the word of God, and by diligent searching into it, reading and learning it, and meditating on it, to get and obtain knowledge of divine things; which carries its own reward with it, and is better than thousands of gold and silver; and of laying up the word of God, and the truths of the Gospel, and keeping them in mind and memory, which is very profitable and serviceable, to promote spiritual peace and comfort, and to preserve from sin, doctrinal and practical; and also of yielding a cheerful obedience to the Gospel, by cordially embracing and professing the doctrines, and submitting to the ordinances of it; from all which arise great profit, and much reward: such come at the knowledge of Jesus Christ, which is preferable to everything else, and is more precious than rubies; and all desirable things; such enjoy the presence of Christ, have much peace and comfort in their souls; they are made wise unto salvation, and are fitted for every good word and work. (k) "illustratur", Pagninus, Montanus, Rivetus.