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Psalms 19:7
Verse
Context
The Heavens Declare the Glory of God
6it rises at one end of the heavens and runs its circuit to the other; nothing is deprived of its warmth. 7The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple. 8The precepts of the LORD are right, bringing joy to the heart; the commandments of the LORD are radiant, giving light to the eyes.
Sermons
Ray Comfort
Kirk CameronKirk Cameron
J. Vernon McGeeKirk Cameron
Russell Kelfer
Jacob PraschSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 19:8-10) No sign is made use of to mark the transition from the one part to the other, but it is indicated by the introduction of the divine name יהוה instead of אל. The word of nature declares אל (God) to us, the word of Scripture יהוה (Jahve); the former God's power and glory, the latter also His counsel and will. Now follow twelve encomiums of the Law, of which every two are related as antecedent and consequent, rising and falling according to the caesural schema, after the manner of waves. One can discern how now the heart of the poet begins to beat with redoubled joy as he comes to speak of God's word, the revelation of His will. תּורה does not in itself mean the law, but a pointing out, instruction, doctrine or teaching, and more particularly such as is divine, and therefore positive; whence it is also used of prophecy, Isa 1:10; Isa 8:16, and prophetically of the New Testament gospel, Isa 2:3. But here no other divine revelation is meant than that given by the mediation of Moses, which is become the law, i.e., the rule of life (νόμος), of Israel; and this law, too, as a whole not merely as to its hortatory and disciplinary character, but also including the promises contained in it. The praises which the poet pronounces upon the Law, are accurate even from the standpoint of the New Testament. Even Paul says, Rom 7:12, Rom 7:14, "The Law is holy and spiritual, and the commandment holy, and just, and good." The Law merits these praises in itself; and to him who is in a state of favour, it is indeed no longer a law bringing a curse with it, but a mirror of the God merciful in holiness, into which he can look without slavish fear, and is a rule for the direction of his free and willing obedience. And how totally different is the affection of the psalmists and prophets for the Law, - an affection based upon the essence and universal morality of the commandments, and upon a spiritual realisation of the letter, and the consolation of the promises, - from the pharisaical rabbinical service of the letter and the ceremonial in the period after the Exile! The divine Law is called תּמימה, "perfect," i.e., spotless and harmless, as being absolutely well-meaning, and altogether directed towards the well-being of man. And משׁיבת נפשׁ restoring, bringing back, i.e., imparting newness of life, quickening the soul (cf. Pil. שׁובב, Psa 23:3), to him, viz., who obeys the will of God graciously declared therein, and enters upon the divine way or rule of salvation. Then in the place of the word תורה we find עדוּת, - as the tables of the Ten Commandments (לחוּת העדוּת) are called, - from עוּד (העיד), which signifies not merely a corroborative, but also a warning and instructive testimony or attestation. The testimony of Jahve is נאמנה, made firm, sure, faithful, i.e., raised above all doubt in its declarations, and verifying itself in its threatenings and promises; and hence מחכּימת פּתי, making wise simplicity, or the simple, lit., openness, the open (root פת to spread out, open, Indo-Germ. prat, πετ, pat, pad), i.e., easily led astray; to such an one it gives a solid basis and stability, σοφίζει αὐτὸν, Ti2 3:15. The Law divides into פּקּוּדים, precepts or declarations concerning man's obligation; these are ישׁרים, straight or upright, as a norma normata, because they proceed from the upright, absolutely good will of God, and as a norma normans they lead along a straight way in the right track. They are therefore משׂמּחי לב, their educative guidance, taking one as it were by the hand, frees one from all tottering, satisfies a moral want, and preserves a joyous consciousness of being in the right way towards the right goal. מצות יהוה, Jahve's statute (from צוּה statuere), is the tenour of His commandments. The statute is a lamp - it is said in Pro 6:23 -and the law a light. So here: it is בּרה, clear, like the light of the sun (Sol 6:10), and its light is imparted to other objects: מאירת עינים, enlightening the eyes, which refers not merely to the enlightening of the understanding, but of one's whole condition; it makes the mind clear, and body as well as mind healthy and fresh, for the darkness of the eyes is sorrow, melancholy, and bewilderment. In this chain of names for the Law, יראת ה is not the fear of God as an act performed, but as a precept, it is what God's revelation demands, effects, and maintains; so that it is the revealed way in which God is to be feared (Psa 34:12) - in short, it is the religion of Jahve (cf. Pro 15:33 with Deu 17:19). This is טהורה, clean, pure, as the word which is like to pure gold, by which it is taught, Psa 12:7, cf. Job 28:19; and therefore עמדת לעד, enduring for ever in opposition to all false forms of reverencing God, which carry their own condemnation in themselves. משׁפּטי ה are the jura of the Law as a corpus juris divini, everything that is right and constitutes right according to the decision of Jahve. These judgments are אמת, truth, which endures and verifies itself; because, in distinction from most others and those outside Israel, they have an unchangeable moral foundation: צדקוּ יחדּו, i.e., they are צדיקים, in accordance with right and appropriate (Deu 4:8), altogether, because no reproach of inappositeness and sanctioned injustice or wrong clings to them. The eternal will of God has attained a relatively perfect form and development in the Law of Jahve according to the standard set up as the law of the nation.
Jamieson-Fausset-Brown Bible Commentary
The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true. Hence it revives those depressed by doubts, makes wise the unskilled (Ti2 3:15), rejoices the lover of truth, strengthens the desponding (Psa 13:4; Psa 34:6), provides permanent principles of conduct, and by God's grace brings a rich reward.
John Gill Bible Commentary
The statutes of the Lord are right,.... The word of God may be called "statutes", or "visitations" (d) because that God will visit, in a way of resentment, such persons as despise its authority, do not act according to it, or add unto it, or detract from it; or the word may be rendered "commissions" (e), things committed to trust, as the Scriptures were to the Jews, Rom 3:1; and as the Gospel is committed to the trust of the ministers of it, who faithfully dispense it, Co2 5:19. Now these may be said to be right, as the word of the Lord is, Psa 33:4; since they set men right in their principles, and direct them to right practices; they are the means of making them upright in heart, and in conversation: the doctrines of the word of God have nothing crooked, froward, and perverse in them; are without sophism, and the hidden things of dishonesty; they are all in righteousness, and plain and easy in everything respecting salvation, to those who have a spiritual knowledge and understanding of them, Pro 8:8; they lead into right and straight paths of truth and holiness, in which wayfaring men, though fools, shall not err; and particularly the Gospel directs to the right way of salvation and eternal life by Jesus Christ; the effect of which is rejoicing the heart. This cannot be understood of the law, which is a voice of terror, pronounces guilty, curses and condemns, is the killing letter, and works wrath; but of the Gospel part of the word, which is a joyful sound; publishes good tidings of good things; and, when applied by the Spirit of God, is found to have this effect, see Jer 15:16; the commandment of the Lord is pure; not only the Scriptures in general may bear this name, because they deliver out the commands of God to men, as those of a moral and ceremonial kind to the Jews under the former dispensation; so the ordinances of Christ, which are his commands under the Gospel dispensation; yea, the Gospel itself may be so called, though, strictly speaking, it has no command in it; because, according to the commandment of the everlasting God, it is made known to all nations for the obedience of faith, Rom 16:25; besides, the commandment is no other than the word or doctrine, see Jo1 2:7; and as every commandment of the Lord, of what kind soever it is, is pure and holy, so is every word of God, Pro 30:5; being without any mixture of men's inventions, or the dross of corrupt doctrine, sincere, unadulterated, clear of all chaff and impurity, consistent, uniform, and all of a piece, and which tends to promote purity of heart, life, and conversation; enlightening the eyes: that is, of the understanding, so as for a man to see his lost state and condition by nature; to see the glory, fulness, and grace of Christ; to behold wondrous things in the doctrine of the Gospel, and to observe the way of duty in which he should walk: this is the eyesalve in Rev 3:18; and so the Jewish doctors (f) explaining this text call the law, using the same word as there. (d) "visitationes", Ainsworth. (e) "Commissiones", Munster; "deposita", so some in Rivetus; "depositum", Gejerus, Michaelis. (f) Vajikra Rabba, s. 12. fol. 155. 3. & Debarim Rabba, s. 8. fol. 243. 3.
Matthew Henry Bible Commentary
God's glory, (that is, his goodness to man) appears much in the works of creation, but much more in and by divine revelation. The holy scripture, as it is a rule both of our duty to God and of our expectation from him, is of much greater use and benefit to us than day or night, than the air we breathe in, or the light of the sun. The discoveries made of God by his works might have served if man had retained his integrity; but, to recover him out of his fallen state, another course must be taken; that must be done by the word of God. And here, 1. The psalmist gives an account of the excellent properties and uses of the word of God, in six sentences (Psa 19:7-9), in each of which the name Jehovah is repeated, and no vain repetition, for the law has its authority and all its excellency from the law-maker. Here are six several titles of the word of God, to take in the whole of divine revelation, precepts and promises, and especially the gospel. Here are several good properties of it, which proves its divine original, which recommend it to our affection, and which extol it above all other laws whatsoever. Here are several good effects of the law upon the minds of men, which show what it is designed for, what use we are to make of it, and how wonderful the efficacy of divine grace is, going along with it, and working by it. 1. The law of the Lord is perfect. It is perfectly free from all corruption, perfectly filled with all good, and perfectly fitted for the end for which it is designed; and it will make the man of God perfect, Ti2 3:17. Nothing is to be added to it nor taken from it. It is of use to convert the soul, to bring us back to ourselves, to our God, to our duty; for it shows us our sinfulness and misery in our departures from God and the indispensable necessity of our return to him. 2. The testimony of the Lord (which witnesses for him to us) is sure, incontestably and inviolably sure, what we may give credit to, may rely upon, and may be confident it will not deceive us. It is a sure discovery of the divine truth, a sure direction in the way of duty. It is a sure foundation of living comforts and a sure foundation of lasting hopes. It is of use to make us wise, wise to salvation, Ti2 3:15. It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests. It will make even the simple (poor contrivers as they may be for the present world) wise for their souls and eternity. Those that are humbly simple, sensible of their own folly and willing to be taught, shall be made wise by the word of God, Psa 25:9. 3. The statutes of the Lord (enacted by his authority, and binding on all wherever they come) are right, exactly agreeing with the eternal rules and principles of good and evil, that is, with the right reason of man and the right counsels of God. All God's precepts, concerning all things, are right (Psa 119:128), just as they should be; and they will set us to rights if we receive them and submit to them; and, because they are right, they rejoice the heart. The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind. 4. The commandment of the Lord is pure; it is clear, without darkness; it is clean, without dross and defilement. It is itself purified from all alloy, and is purifying to those that receive and embrace it. It is the ordinary means which the Spirit uses in enlightening the eyes; it brings us to a sight and sense of our sin and misery, and directs us in the way of duty. 5. The fear of the Lord (true religion and godliness prescribed in the word, reigning in the heart, and practised in the life) is clean, clean itself, and will make us clean (Joh 15:3); it will cleanse our way, Psa 119:9. And it endureth for ever; it is of perpetual obligation and can never be repealed. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. Time will not alter the nature of moral good and evil. 6. The judgments of the Lord (all his precepts, which are framed in infinite wisdom) are true; they are grounded upon the most sacred and unquestionable truths; they are righteous, all consonant to natural equity; and they are so altogether: there is no unrighteousness in any of them, but they are all of a piece. II. He expresses the great value he had for the word of God, and the great advantage he had, and hoped to have, from it, Psa 19:10, Psa 19:11. 1. See how highly he prized the commandments of God. It is the character of all good people that they prefer their religion and the word of God, (1.) Far before all the wealth of the world. It is more desirable than gold, than fine gold, than much fine gold. Gold is of the earth, earthly; but grace is the image of the heavenly. Gold is only for the body and the concerns of time; but grace is for the soul and the concerns of eternity. (2.) Far before all pleasures and delights of sense. The word of God, received by faith, is sweet to the soul, sweeter than honey and the honey comb. The pleasures of sense are the delight of brutes, and therefore debase the great soul of man; the pleasures of religion are the delight of angels, and exalt the soul. The pleasures of sense are deceitful, will soon surfeit, and yet never satisfy; but those of religion are substantial and satisfying, and there is no danger of exceeding in them. 2. See what use he made of the precepts of God's word: By them is thy servant warned. The word of God is a word of warning to the children of men; it warns us of the duty we are to do, the dangers we are to avoid, and the deluge we are to prepare for, Eze 3:17; Eze 33:7. It warns the wicked not to go on in his wicked way, and warns the righteous not to turn from his good way. All that are indeed God's servants take this warning. 3. See what advantage he promised himself by his obedience to God's precepts: In keeping them there is great reward. Those who make conscience of their duty will not only be no losers by it, but unspeakable gainers. There is a reward, not only after keeping, but in keeping, God's commandments, a present great reward of obedience. Religion is health and honour; it is peace and pleasure; it will make our comforts sweet and our crosses easy, life truly valuable and death itself truly desirable. III. He draws some good inferences from this pious meditation upon the excellency of the word of God. Such thoughts as these should excite in us devout affections, and they are to good purpose. 1. He takes occasion hence to make a penitent reflection upon his sins; for by the law is the knowledge of sin. "Is the commandment thus holy, just, and good? Then who can understand his errors? I cannot, whoever can." From the rectitude of the divine law he learns to call his sins his errors. If the commandment be true and righteous, every transgressions of the commandment is an error, as grounded upon a mistake; every wicked practice takes rise from some corrupt principle; it is a deviation from the rule we are to work by, the way we are to walk in. From the extent, the strictness, and spiritual nature, of the divine law he learns that his sins are so many that he cannot understand the number of them, and so exceedingly sinful that he cannot understand the heinousness and malignity of them. We are guilty of many sins which, through our carelessness and partiality to ourselves, we are not aware of; many we have been guilty of which we have forgotten; so that, when we have been ever so particular in the confession of sin, we must conclude with an et cetera - and such like; for God knows a great deal more evil of us than we do of ourselves. In many things we all offend, and who can tell how often he offends? It is well that we are under grace, and not under the law, else we were undone. 2. He takes occasion hence to pray against sin. All the discoveries of sin made to us by the law should drive us to the throne of grace, there to pray, as David does here, (1.) For mercy to pardon. Finding himself unable to specify all the particulars of his transgressions, he cries out, Lord, cleanse me from my secret faults; not secret to God, so none are, nor only such as were secret to the world, but such as were hidden from his own observation of himself. The best of men have reason to suspect themselves guilty of many secret faults, and to pray to God to cleanse them from that guilt and not to lay it to their charge; for even our sins of infirmity and inadvertency, and our secret sins, would be our ruin if God should deal with us according to the desert of them. Even secret faults are defiling, and render us unfit for communion with God; but, when they are pardoned, we are cleansed from them, Jo1 1:7. (2.) For grace to help in time of need. Having prayed that his sins of infirmity might be pardoned, he prays that presumptuous sins might be prevented, Psa 19:13. All that truly repent of their sins, and have them pardoned, are in care not to relapse into sin, nor to return again to folly, as appears by their prayers, which concur with David's here, where observe, [1.] His petition: "Keep me from ever being guilty of a wilful presumptuous sin." We ought to pray that we may be kept from sins of infirmity, but especially from presumptuous sins, which most offend God and wound conscience, which wither our comforts and shock our hopes. "However, let none such have dominion over me, let me not be at the command of any such sin, nor be enslaved by it." [2.] His plea: "So shall I be upright; I shall appear upright; I shall preserve the evidence and comfort of my uprightness; and I shall be innocent from the great transgression;" so he calls a presumptuous sin, because no sacrifice was accepted for it, Num 15:28-30. Note, First, Presumptuous sins are very heinous and dangerous. those that sin against the habitual convictions and actual admonitions of their consciences, in contempt and defiance of the law and its sanctions, that sin with a high hand, sin presumptuously, and it is a great transgression. Secondly, Even good men ought to be jealous of themselves, and afraid of sinning presumptuously, yea, though through the grace of God they have hitherto been kept from them. Let none be high-minded, but fear. Thirdly, Being so much exposed, we have great need to pray to God, when we are pushing forward towards a presumptuous sin, to keep us back from it, either by his providence preventing the temptation or by his grace giving us victory over it. 3. He takes occasion humbly to beg the divine acceptance of those his pious thoughts and affections, Psa 19:14. Observe the connexion of this with what goes before. He prays to God to keep him from sin, and then begs he would accept his performances; for, if we favour our sins, we cannot expect God should favour us or our services, Psa 66:18. Observe, (1.) What his services were - the words of his mouth and the meditations of his heart, his holy affections offered up to God. The pious meditations of the heart must not be smothered, but expressed in the words of our mouth, for God's glory and the edification of others; and the words of our mouth in prayer and praise must not be formal, but arising from the meditation of the heart, Psa 45:1. (2.) What was his care concerning these services - that they might be acceptable with God; for, if our services be not acceptable to God, what do they avail us? Gracious souls must have all they aim at if they be accepted of God, for that is their bliss. (3.) What encouragement he had to hope for this, because God was his strength and his redeemer. If we seek assistance from God as our strength in our religious duties, we may hope to find acceptance with God in the discharge of our duties; for by his strength we have power with him. In singing this we should get our hearts much affected with the excellency of the word of God and delivered into it, we should be much affected with the evil of sin, the danger we are in of it and the danger we are in by it, and we should fetch in help from heaven against it.
Tyndale Open Study Notes
19:7-11 God’s instructions to humans reveal his character and wisdom. God’s instruction is precious and pleasant (119:103). It nourishes the person (Prov 16:24; 24:14) and is of more value than objects of human worth (Ps 81:13-16).
Psalms 19:7
The Heavens Declare the Glory of God
6it rises at one end of the heavens and runs its circuit to the other; nothing is deprived of its warmth. 7The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple. 8The precepts of the LORD are right, bringing joy to the heart; the commandments of the LORD are radiant, giving light to the eyes.
- Scripture
- Sermons
- Commentary
How to Bring Your Children to Christ
By Ray Comfort7.5K57:27Family SalvationEXO 20:8EXO 20:13PSA 19:7PRO 5:18MAT 5:21ROM 7:7In this sermon, the speaker shares personal experiences and observations about the transformative power of God's word. He emphasizes the importance of having a fear of God and recognizing His judgment. The speaker also discusses the dangers of idolizing worldly things and neglecting our love for God. He highlights the significance of teaching children about God's commandments and cultivating a love for His word through family devotions and memorizing Bible verses.
Hell's Best Kept Secret (At Texas A&m)
By Kirk Cameron3.9K57:25EvangelismPSA 19:7MAT 9:37MAT 28:19LUK 16:19JHN 4:1ACT 1:8ROM 3:20In this sermon, the preacher emphasizes the importance of sharing the gospel with others. He suggests starting conversations with everyday topics and then transitioning to spiritual matters. He also mentions the use of unique gospel tracks, such as a grading card with Charles Darwin on the front, to catch people's attention. The preacher then shares a personal testimony of hearing the gospel for the first time and feeling convicted of sin. He concludes by discussing the function of God's law and how it reveals our need for a Savior.
Kirk Cameron Testimony
By Kirk Cameron3.7K1:10:22TestimonyEXO 20:7EXO 20:12EXO 20:17PSA 19:7ROM 3:19The video begins with the speaker introducing a gospel track that serves as an icebreaker and a tool for sharing the gospel message. He explains how the track uses an optical illusion to engage people in conversation and then transitions to the topic of judgment day. He emphasizes that God will expose all hidden things and judge every work, whether good or evil. The speaker then poses the question of whether we would be found innocent or guilty if judged by the Ten Commandments, highlighting the fact that all people would be guilty. He concludes by urging listeners to read and obey the Bible, as it is perfect and has the power to convert souls.
(Exodus) Exodus 20:18-24
By J. Vernon McGee3.4K06:22ExpositionalEXO 20:18PSA 19:7MAT 6:33ROM 1:25In this sermon, the preacher discusses the giving of the law to the Israelites on Mount Sinai. He emphasizes that the giving of the law was not a beautiful or pleasant event, but rather a terrifying and awe-inspiring experience. The preacher explains that God appeared in thunderings, lightnings, and smoke to impress upon the people that He is the living God and to contrast with the idols they had worshipped in Egypt. The sermon also mentions the commandments given by God and the importance of the altar for sacrifice.
Soundly Saved - Kirk's Hbks
By Kirk Cameron3.1K57:26True SalvationPSA 19:7MRK 10:17In this sermon, the speaker emphasizes the importance of following Jesus' example in biblical evangelism. He refers to the story of the Woman at the Well in John chapter 4 as a beautiful example of how Jesus engaged in conversation, starting with natural topics and transitioning to spiritual matters. The speaker also mentions the use of gospel tracts, specifically a million dollar bill, as a tool to initiate conversations about the gospel. He highlights the need to present the full gospel message, including God's holiness, sin, God's punishment, and the mercy and compassion of God demonstrated through Jesus' sacrifice on the cross.
God's Truth About Satan's Lies
By Russell Kelfer3.0K40:41Satan's LiesPSA 19:7PRO 30:5MAT 6:33ROM 13:1EPH 6:121TI 3:16HEB 12:62PE 3:10In this sermon, the preacher discusses the four things that Satan cannot stand: absolute truth, God-derived authority, understanding of the spiritual battle, and recognition of Satan's open and fierce battle since the cross. The preacher uses the analogy of a prisoner facing execution to illustrate Satan's desperation as the end approaches. The timeline of Satan's life is examined, highlighting his fall, conflict with Eve, and lies he spreads. The importance of rejecting Satan's lies and embracing the infallible Word of God is emphasized, along with the nine areas of conflict and the corresponding lies and truths discussed throughout the sermon.
Absalom
By Jacob Prasch3.0K51:49PSA 19:7ISA 52:7MAT 7:22MAT 12:46MAT 24:36ACT 1:8ROM 6:3GAL 1:6REV 21:4
This sermon emphasizes the importance of sharing the full gospel message, including the need for repentance and the reality of trials, not just the blessings and feel-good aspects. It highlights the mission field starting with our families and neighbors, urging believers to pray for and witness to their unsaved loved ones. The speaker addresses the emotional struggle of having unsaved family members and the urgency to see them saved before Jesus returns, emphasizing the eternal family we have in Christ.
Counterfeit Conversion (2 of 6)
By Winkie Pratney2.0K54:34PSA 19:7JHN 8:31In this sermon, the preacher emphasizes the simplicity of the gospel message. He states that the essence of the gospel is a plain and simple message that does not require a complicated understanding. The preacher highlights the importance of giving up selfishness and stupidity, which he equates to sin, in order to be saved. He also discusses the fear of disgrace and the fear of letting down others as motivations for people to stay in their sinful ways. The preacher concludes by emphasizing the importance of generosity and giving in the Christian life.
How to Be Changed
By Denny Kenaston1.9K1:23:03ChangeEZR 9:4PSA 1:2PSA 19:7PSA 19:14PSA 119:97MAT 6:332CO 3:18In this sermon, the preacher shares his excitement about receiving a message from the Lord in just two minutes. He feels privileged to share this message with the congregation and the young people attending Bible school. The sermon focuses on the importance of truly hearing and receiving the life-changing message of God's Word. The preacher emphasizes the need to approach the Word of God with reverence, allowing it to melt our hearts and bring about transformation. He encourages the listeners to receive the Word with delight and to let it change them. The sermon references the story of Ezra reading the book of the law to the people, highlighting their reverence and weeping as they heard it. The preacher also mentions Psalm 1:1-3, which speaks about delighting in the law of the Lord.
Abimelech
By Charles Alexander1.7K47:00Abimelech1SA 9:6PSA 2:1PSA 19:7PSA 23:1PSA 110:1PSA 119:130MAT 6:33In this sermon, the preacher discusses the anointing of Saul as the first king of Israel. Samuel, the prophet, pours the royal anointing oil on Saul's head, declaring him to be the deliverer of God's people. Samuel also gives Saul three signs to confirm his appointment as king. Saul, initially ignorant of divine ways, questions how they can approach a man of God without a gift. However, his servant suggests using a quarter shekel as a possible offering. The sermon also mentions another young man, David, who is composing the book of Psalms and laying the foundations of divine public praise. The preacher highlights the critical phase in Israel's history, as they are oppressed by the Philistines and forbidden from manufacturing weapons.
Restoration of a Damaged Soul
By Steve Gallagher1.4K40:31RestorationPSA 19:7In this sermon, the speaker emphasizes the importance of choosing the Word of God over the empty cisterns of the world. He warns that after graduating from a program, there will be a temptation to turn back to worldly distractions like television and the internet. The speaker shares his personal testimony of finding more joy in the Bible than anything else in life, even friendships. He also highlights biblical stories of Jonah, David, and Uzziah to illustrate the consequences of turning away from God's precepts and falling into sin. The sermon emphasizes the sureness and power of God's testimony and the blessing of having a reliable source of truth in a world filled with uncertainties.
John Wesley: A Man of One Book
By Edward Panosian1.3K49:57PSA 19:7JAS 4:13In this sermon, the preacher emphasizes the simplicity and accessibility of the message of the Bible. He refers to James 4:13, where it is highlighted that life is fleeting and unpredictable, and therefore, we should acknowledge the Lord's will in our plans. The preacher also mentions Psalm 19, which describes the law of the Lord as perfect and able to make the simple wise. He encourages the audience to appeal to the Spirit of God to apply the message of the Bible to their souls. The sermon concludes with a prayer for the congregation to seek a personal relationship with Jesus and experience a transformation in their lives.
Hebrews 1:1-3
By Don McClure1.2K47:21PSA 19:1PSA 19:7MAT 6:33JHN 4:42ROM 1:20HEB 1:1REV 1:20In this sermon, the speaker emphasizes the power and authority of God's word. He contrasts the teachings of various world religions with the truth found in the Bible. The speaker highlights the uniqueness of the Bible by pointing out its ability to address the pain and suffering in the world and offer a solution. He also emphasizes the love and grace of God, and encourages listeners to accept Jesus as their Savior. The sermon concludes with a reminder of God's sustaining power and the evidence of His existence in creation.
Warning People Full Time
By John R. Rice1.2K34:50WarningJOS 24:15PSA 19:7PRO 11:30EZK 3:17DAN 12:3ACT 16:31In this sermon, the preacher begins by describing a vision in which the Spirit of God lifts him up and takes him to a group of captive people. He then emphasizes the importance of being a watchman for the house of Israel, warning the wicked of their impending judgment. The preacher shares a personal story of regret, where he failed to share the gospel with someone who later died. He warns the audience that they will one day face Jesus and be held accountable for the blood on their hands if they fail to share the gospel. The sermon concludes with a story of a girl who was not saved, and the preacher's realization that he must prioritize sharing the gospel with others.
(Through the Bible) Psalms - Part 1
By Zac Poonen51957:54PSA 1:2PSA 2:12PSA 3:3PSA 4:4PSA 5:3PSA 6:2PSA 8:4PSA 11:5PSA 19:7PSA 23:1
This sermon delves into the Book of Psalms, highlighting its significance in the New Testament and the various authors behind its composition. It explores the division of Psalms into five books, drawing parallels to the first five books of Moses. The sermon emphasizes the importance of meditating on God's Word, seeking His guidance, and the power of praise and trust in God amidst trials and tribulations.
Psalms 19:1
By Chuck Smith0God's RevelationThe Authority of ScripturePSA 19:1PSA 19:7ROM 1:20Chuck Smith emphasizes that God speaks to humanity through creation and His Word, urging listeners to recognize the glory of God as revealed in nature. He explains that while the heavens and the earth declare God's greatness, they are not sufficient for understanding Him fully, as many misinterpret nature's message. Smith asserts that the Bible is the definitive Word of God, inviting individuals to explore its truths personally. He encourages believers to bring their burdens to God, who loves them despite their sins and desires a relationship with them. Ultimately, the sermon calls for a deeper engagement with both nature and Scripture to truly hear God's voice.
Evening Thoughts - October
By Octavius Winslow0God's LawFaith and TransformationPSA 19:7JER 14:7DAN 9:13ROM 4:5ROM 5:81CO 2:71CO 15:20GAL 1:231TI 3:15HEB 11:8Octavius Winslow reflects on the profound nature of God's law, emphasizing its perfection and the necessity of love for God as the ultimate fulfillment of the law. He discusses the mystery of divine wisdom and the transformative power of faith, illustrating how true understanding of God comes through experience rather than mere reason. Winslow highlights the glory brought to Christ through the conversion of sinners and the assurance of believers' resurrection through Christ's own resurrection. He urges believers to maintain a close relationship with God through prayer and to recognize the importance of confession and reliance on Christ for spiritual sustenance.
Words of Life
By J.R. Miller0Transformation through God's WordThe Power of ScripturePSA 19:7JHN 6:63J.R. Miller emphasizes the transformative power of Christ's words, describing them as seeds that bring life and regeneration, unlike the empty eloquence of human words. He illustrates how the Bible, as the Word of God, contains heavenly seeds that can cultivate godly character and joy in our lives. Miller encourages believers to read and meditate on Scripture, highlighting its ability to comfort the sorrowful and guide the lost. He warns against neglecting the Bible, which holds profound wisdom and the key to understanding God and our purpose. Ultimately, he calls for a deeper engagement with the Word, which can lead to a life filled with joy and purpose.
Of Conversion.
By John Gill0ConversionGrace Of GodPSA 19:7JER 3:12MAT 21:31LUK 22:32JHN 5:40ACT 26:181CO 6:92CO 3:16EPH 2:21PE 2:25John Gill emphasizes the distinction between conversion, regeneration, and effectual calling, explaining that conversion involves both God's action and the sinner's response. He clarifies that true conversion is an internal work of God that transforms the heart and mind, leading individuals away from sin and towards God. Gill outlines the nature of genuine conversion, which includes a heartfelt turning from darkness to light, from the power of Satan to God, and from reliance on personal righteousness to faith in Christ's righteousness. He stresses that conversion is ultimately the work of God, not man, and is facilitated through the ministry of the Word. The preacher concludes that true conversion is a profound change that reflects God's grace and mercy in the lives of sinners.
The Word Is Central
By Theodore Epp0The Word of GodWitnessingPSA 19:7PSA 119:9ROM 10:17PHP 2:15HEB 4:12Theodore Epp emphasizes the centrality of the Word of God in a believer's life and witness, urging Christians to study, apply, and live out the Scriptures in a world that often strays from truth. He highlights that the Word is powerful and transformative, capable of penetrating the deepest parts of our being and shaping our thoughts and intentions. Epp asserts that for others to come to faith in Christ, they must first hear and understand God's Word, which is essential for spiritual growth and right relationships with God. He reminds believers that they must first internalize the Word before effectively sharing it with others, as it is through the Word that faith is birthed.
Prayer and the Word of God (Continued)
By E.M. Bounds0The Power of PrayerThe Importance of ScripturePSA 19:7ISA 55:112TH 3:1E.M. Bounds emphasizes the vital connection between prayer and the effectiveness of preaching the Word of God, asserting that prayer prepares the hearts of listeners and allows the Word to flourish. He illustrates this through the Parable of the Sower, highlighting how prayer cultivates good soil for the Word to take root and grow. Bounds argues that prayer not only enhances the reception of God's Word but also fosters a love for Scripture and a commitment to church attendance. He concludes that neglecting prayer and Bible reading leads to spiritual decline, while a life of prayer and engagement with the Word ensures spiritual vitality and victory. Ultimately, Bounds calls for a continuous dedication to both prayer and the Word as essential for a fruitful Christian life.
The Moral Government
By Olin Alfred Curtis0PSA 19:7ISA 53:5ROM 2:15ROM 6:23ROM 13:102CO 5:21GAL 5:14COL 2:17HEB 10:11PE 2:24Olin Alfred Curtis delves into the concept of the moral law, contrasting absolute laws grounded in the nature of things with positive laws created by God's will. He explores the idea that sin should be punished according to its demerit, emphasizing that this law is not unchangeable by divine oath or decree. Curtis critiques the Grotian theory of substitution and highlights the need for a larger conception of the moral law beyond mere justice. He presents his own view that the moral law stems from God's holiness, personalized in His self-consciousness, leading to moral distinction, obligation, and concern.
Bible Survey - Ezra
By Peter Hammond0EZR 1:2EZR 4:4EZR 7:6EZR 7:23EZR 9:2EZR 9:12PSA 19:7MAL 2:15ROM 11:2Peter Hammond preaches on the life of Ezra, a skilled scribe in the Law of Moses, who led the second expedition from Babylon to reinforce and inspire the struggling Judeans in rebuilding the Temple in Jerusalem. The Book of Ezra covers over 100 years, focusing on the return of the exiles, the rebuilding of the Temple, resistance faced, reinforcements provided, restoration of Biblical practices, repentance from mixed marriages, reformation of laws, revival through devotion to God's Word, and the importance of preparing our hearts for God's call.
The Testimony of the Lord Is Sure"
By H.J. Vine0EXO 25:16PSA 19:7ROM 8:4ROM 10:181TI 2:11TI 2:62TI 1:8H.J. Vine preaches on the unchanging and faultless testimony of God to humanity, emphasizing the wisdom and understanding it imparts to those who believe with open hearts. The sermon delves into God's testimonies in creation, the law given to Moses, and the ultimate testimony in Christ, highlighting the surety and importance of each revelation in guiding humanity towards God's grace and salvation.
On Bible Study and Book Reading
By Horatius Bonar0Importance of ScriptureBible StudyJOB 33:23PSA 12:6PSA 19:7JER 15:16Horatius Bonar emphasizes the importance of diligent Bible study, urging believers to engage with the entire Scripture rather than just favorite passages. He warns against relying too heavily on commentaries and encourages readers to view the Bible as the ultimate source of divine truth. While acknowledging the value of other good literature, Bonar cautions against light reading, particularly novels, which he believes can harm spiritual growth and distract from the Bible. He advocates for a selective approach to reading, ensuring that the Bible remains the primary focus and source of wisdom. Bonar concludes by encouraging readers to seek God's blessing on their reading and to cultivate a deeper love for the Scriptures.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 19:8-10) No sign is made use of to mark the transition from the one part to the other, but it is indicated by the introduction of the divine name יהוה instead of אל. The word of nature declares אל (God) to us, the word of Scripture יהוה (Jahve); the former God's power and glory, the latter also His counsel and will. Now follow twelve encomiums of the Law, of which every two are related as antecedent and consequent, rising and falling according to the caesural schema, after the manner of waves. One can discern how now the heart of the poet begins to beat with redoubled joy as he comes to speak of God's word, the revelation of His will. תּורה does not in itself mean the law, but a pointing out, instruction, doctrine or teaching, and more particularly such as is divine, and therefore positive; whence it is also used of prophecy, Isa 1:10; Isa 8:16, and prophetically of the New Testament gospel, Isa 2:3. But here no other divine revelation is meant than that given by the mediation of Moses, which is become the law, i.e., the rule of life (νόμος), of Israel; and this law, too, as a whole not merely as to its hortatory and disciplinary character, but also including the promises contained in it. The praises which the poet pronounces upon the Law, are accurate even from the standpoint of the New Testament. Even Paul says, Rom 7:12, Rom 7:14, "The Law is holy and spiritual, and the commandment holy, and just, and good." The Law merits these praises in itself; and to him who is in a state of favour, it is indeed no longer a law bringing a curse with it, but a mirror of the God merciful in holiness, into which he can look without slavish fear, and is a rule for the direction of his free and willing obedience. And how totally different is the affection of the psalmists and prophets for the Law, - an affection based upon the essence and universal morality of the commandments, and upon a spiritual realisation of the letter, and the consolation of the promises, - from the pharisaical rabbinical service of the letter and the ceremonial in the period after the Exile! The divine Law is called תּמימה, "perfect," i.e., spotless and harmless, as being absolutely well-meaning, and altogether directed towards the well-being of man. And משׁיבת נפשׁ restoring, bringing back, i.e., imparting newness of life, quickening the soul (cf. Pil. שׁובב, Psa 23:3), to him, viz., who obeys the will of God graciously declared therein, and enters upon the divine way or rule of salvation. Then in the place of the word תורה we find עדוּת, - as the tables of the Ten Commandments (לחוּת העדוּת) are called, - from עוּד (העיד), which signifies not merely a corroborative, but also a warning and instructive testimony or attestation. The testimony of Jahve is נאמנה, made firm, sure, faithful, i.e., raised above all doubt in its declarations, and verifying itself in its threatenings and promises; and hence מחכּימת פּתי, making wise simplicity, or the simple, lit., openness, the open (root פת to spread out, open, Indo-Germ. prat, πετ, pat, pad), i.e., easily led astray; to such an one it gives a solid basis and stability, σοφίζει αὐτὸν, Ti2 3:15. The Law divides into פּקּוּדים, precepts or declarations concerning man's obligation; these are ישׁרים, straight or upright, as a norma normata, because they proceed from the upright, absolutely good will of God, and as a norma normans they lead along a straight way in the right track. They are therefore משׂמּחי לב, their educative guidance, taking one as it were by the hand, frees one from all tottering, satisfies a moral want, and preserves a joyous consciousness of being in the right way towards the right goal. מצות יהוה, Jahve's statute (from צוּה statuere), is the tenour of His commandments. The statute is a lamp - it is said in Pro 6:23 -and the law a light. So here: it is בּרה, clear, like the light of the sun (Sol 6:10), and its light is imparted to other objects: מאירת עינים, enlightening the eyes, which refers not merely to the enlightening of the understanding, but of one's whole condition; it makes the mind clear, and body as well as mind healthy and fresh, for the darkness of the eyes is sorrow, melancholy, and bewilderment. In this chain of names for the Law, יראת ה is not the fear of God as an act performed, but as a precept, it is what God's revelation demands, effects, and maintains; so that it is the revealed way in which God is to be feared (Psa 34:12) - in short, it is the religion of Jahve (cf. Pro 15:33 with Deu 17:19). This is טהורה, clean, pure, as the word which is like to pure gold, by which it is taught, Psa 12:7, cf. Job 28:19; and therefore עמדת לעד, enduring for ever in opposition to all false forms of reverencing God, which carry their own condemnation in themselves. משׁפּטי ה are the jura of the Law as a corpus juris divini, everything that is right and constitutes right according to the decision of Jahve. These judgments are אמת, truth, which endures and verifies itself; because, in distinction from most others and those outside Israel, they have an unchangeable moral foundation: צדקוּ יחדּו, i.e., they are צדיקים, in accordance with right and appropriate (Deu 4:8), altogether, because no reproach of inappositeness and sanctioned injustice or wrong clings to them. The eternal will of God has attained a relatively perfect form and development in the Law of Jahve according to the standard set up as the law of the nation.
Jamieson-Fausset-Brown Bible Commentary
The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true. Hence it revives those depressed by doubts, makes wise the unskilled (Ti2 3:15), rejoices the lover of truth, strengthens the desponding (Psa 13:4; Psa 34:6), provides permanent principles of conduct, and by God's grace brings a rich reward.
John Gill Bible Commentary
The statutes of the Lord are right,.... The word of God may be called "statutes", or "visitations" (d) because that God will visit, in a way of resentment, such persons as despise its authority, do not act according to it, or add unto it, or detract from it; or the word may be rendered "commissions" (e), things committed to trust, as the Scriptures were to the Jews, Rom 3:1; and as the Gospel is committed to the trust of the ministers of it, who faithfully dispense it, Co2 5:19. Now these may be said to be right, as the word of the Lord is, Psa 33:4; since they set men right in their principles, and direct them to right practices; they are the means of making them upright in heart, and in conversation: the doctrines of the word of God have nothing crooked, froward, and perverse in them; are without sophism, and the hidden things of dishonesty; they are all in righteousness, and plain and easy in everything respecting salvation, to those who have a spiritual knowledge and understanding of them, Pro 8:8; they lead into right and straight paths of truth and holiness, in which wayfaring men, though fools, shall not err; and particularly the Gospel directs to the right way of salvation and eternal life by Jesus Christ; the effect of which is rejoicing the heart. This cannot be understood of the law, which is a voice of terror, pronounces guilty, curses and condemns, is the killing letter, and works wrath; but of the Gospel part of the word, which is a joyful sound; publishes good tidings of good things; and, when applied by the Spirit of God, is found to have this effect, see Jer 15:16; the commandment of the Lord is pure; not only the Scriptures in general may bear this name, because they deliver out the commands of God to men, as those of a moral and ceremonial kind to the Jews under the former dispensation; so the ordinances of Christ, which are his commands under the Gospel dispensation; yea, the Gospel itself may be so called, though, strictly speaking, it has no command in it; because, according to the commandment of the everlasting God, it is made known to all nations for the obedience of faith, Rom 16:25; besides, the commandment is no other than the word or doctrine, see Jo1 2:7; and as every commandment of the Lord, of what kind soever it is, is pure and holy, so is every word of God, Pro 30:5; being without any mixture of men's inventions, or the dross of corrupt doctrine, sincere, unadulterated, clear of all chaff and impurity, consistent, uniform, and all of a piece, and which tends to promote purity of heart, life, and conversation; enlightening the eyes: that is, of the understanding, so as for a man to see his lost state and condition by nature; to see the glory, fulness, and grace of Christ; to behold wondrous things in the doctrine of the Gospel, and to observe the way of duty in which he should walk: this is the eyesalve in Rev 3:18; and so the Jewish doctors (f) explaining this text call the law, using the same word as there. (d) "visitationes", Ainsworth. (e) "Commissiones", Munster; "deposita", so some in Rivetus; "depositum", Gejerus, Michaelis. (f) Vajikra Rabba, s. 12. fol. 155. 3. & Debarim Rabba, s. 8. fol. 243. 3.
Matthew Henry Bible Commentary
God's glory, (that is, his goodness to man) appears much in the works of creation, but much more in and by divine revelation. The holy scripture, as it is a rule both of our duty to God and of our expectation from him, is of much greater use and benefit to us than day or night, than the air we breathe in, or the light of the sun. The discoveries made of God by his works might have served if man had retained his integrity; but, to recover him out of his fallen state, another course must be taken; that must be done by the word of God. And here, 1. The psalmist gives an account of the excellent properties and uses of the word of God, in six sentences (Psa 19:7-9), in each of which the name Jehovah is repeated, and no vain repetition, for the law has its authority and all its excellency from the law-maker. Here are six several titles of the word of God, to take in the whole of divine revelation, precepts and promises, and especially the gospel. Here are several good properties of it, which proves its divine original, which recommend it to our affection, and which extol it above all other laws whatsoever. Here are several good effects of the law upon the minds of men, which show what it is designed for, what use we are to make of it, and how wonderful the efficacy of divine grace is, going along with it, and working by it. 1. The law of the Lord is perfect. It is perfectly free from all corruption, perfectly filled with all good, and perfectly fitted for the end for which it is designed; and it will make the man of God perfect, Ti2 3:17. Nothing is to be added to it nor taken from it. It is of use to convert the soul, to bring us back to ourselves, to our God, to our duty; for it shows us our sinfulness and misery in our departures from God and the indispensable necessity of our return to him. 2. The testimony of the Lord (which witnesses for him to us) is sure, incontestably and inviolably sure, what we may give credit to, may rely upon, and may be confident it will not deceive us. It is a sure discovery of the divine truth, a sure direction in the way of duty. It is a sure foundation of living comforts and a sure foundation of lasting hopes. It is of use to make us wise, wise to salvation, Ti2 3:15. It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests. It will make even the simple (poor contrivers as they may be for the present world) wise for their souls and eternity. Those that are humbly simple, sensible of their own folly and willing to be taught, shall be made wise by the word of God, Psa 25:9. 3. The statutes of the Lord (enacted by his authority, and binding on all wherever they come) are right, exactly agreeing with the eternal rules and principles of good and evil, that is, with the right reason of man and the right counsels of God. All God's precepts, concerning all things, are right (Psa 119:128), just as they should be; and they will set us to rights if we receive them and submit to them; and, because they are right, they rejoice the heart. The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind. 4. The commandment of the Lord is pure; it is clear, without darkness; it is clean, without dross and defilement. It is itself purified from all alloy, and is purifying to those that receive and embrace it. It is the ordinary means which the Spirit uses in enlightening the eyes; it brings us to a sight and sense of our sin and misery, and directs us in the way of duty. 5. The fear of the Lord (true religion and godliness prescribed in the word, reigning in the heart, and practised in the life) is clean, clean itself, and will make us clean (Joh 15:3); it will cleanse our way, Psa 119:9. And it endureth for ever; it is of perpetual obligation and can never be repealed. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. Time will not alter the nature of moral good and evil. 6. The judgments of the Lord (all his precepts, which are framed in infinite wisdom) are true; they are grounded upon the most sacred and unquestionable truths; they are righteous, all consonant to natural equity; and they are so altogether: there is no unrighteousness in any of them, but they are all of a piece. II. He expresses the great value he had for the word of God, and the great advantage he had, and hoped to have, from it, Psa 19:10, Psa 19:11. 1. See how highly he prized the commandments of God. It is the character of all good people that they prefer their religion and the word of God, (1.) Far before all the wealth of the world. It is more desirable than gold, than fine gold, than much fine gold. Gold is of the earth, earthly; but grace is the image of the heavenly. Gold is only for the body and the concerns of time; but grace is for the soul and the concerns of eternity. (2.) Far before all pleasures and delights of sense. The word of God, received by faith, is sweet to the soul, sweeter than honey and the honey comb. The pleasures of sense are the delight of brutes, and therefore debase the great soul of man; the pleasures of religion are the delight of angels, and exalt the soul. The pleasures of sense are deceitful, will soon surfeit, and yet never satisfy; but those of religion are substantial and satisfying, and there is no danger of exceeding in them. 2. See what use he made of the precepts of God's word: By them is thy servant warned. The word of God is a word of warning to the children of men; it warns us of the duty we are to do, the dangers we are to avoid, and the deluge we are to prepare for, Eze 3:17; Eze 33:7. It warns the wicked not to go on in his wicked way, and warns the righteous not to turn from his good way. All that are indeed God's servants take this warning. 3. See what advantage he promised himself by his obedience to God's precepts: In keeping them there is great reward. Those who make conscience of their duty will not only be no losers by it, but unspeakable gainers. There is a reward, not only after keeping, but in keeping, God's commandments, a present great reward of obedience. Religion is health and honour; it is peace and pleasure; it will make our comforts sweet and our crosses easy, life truly valuable and death itself truly desirable. III. He draws some good inferences from this pious meditation upon the excellency of the word of God. Such thoughts as these should excite in us devout affections, and they are to good purpose. 1. He takes occasion hence to make a penitent reflection upon his sins; for by the law is the knowledge of sin. "Is the commandment thus holy, just, and good? Then who can understand his errors? I cannot, whoever can." From the rectitude of the divine law he learns to call his sins his errors. If the commandment be true and righteous, every transgressions of the commandment is an error, as grounded upon a mistake; every wicked practice takes rise from some corrupt principle; it is a deviation from the rule we are to work by, the way we are to walk in. From the extent, the strictness, and spiritual nature, of the divine law he learns that his sins are so many that he cannot understand the number of them, and so exceedingly sinful that he cannot understand the heinousness and malignity of them. We are guilty of many sins which, through our carelessness and partiality to ourselves, we are not aware of; many we have been guilty of which we have forgotten; so that, when we have been ever so particular in the confession of sin, we must conclude with an et cetera - and such like; for God knows a great deal more evil of us than we do of ourselves. In many things we all offend, and who can tell how often he offends? It is well that we are under grace, and not under the law, else we were undone. 2. He takes occasion hence to pray against sin. All the discoveries of sin made to us by the law should drive us to the throne of grace, there to pray, as David does here, (1.) For mercy to pardon. Finding himself unable to specify all the particulars of his transgressions, he cries out, Lord, cleanse me from my secret faults; not secret to God, so none are, nor only such as were secret to the world, but such as were hidden from his own observation of himself. The best of men have reason to suspect themselves guilty of many secret faults, and to pray to God to cleanse them from that guilt and not to lay it to their charge; for even our sins of infirmity and inadvertency, and our secret sins, would be our ruin if God should deal with us according to the desert of them. Even secret faults are defiling, and render us unfit for communion with God; but, when they are pardoned, we are cleansed from them, Jo1 1:7. (2.) For grace to help in time of need. Having prayed that his sins of infirmity might be pardoned, he prays that presumptuous sins might be prevented, Psa 19:13. All that truly repent of their sins, and have them pardoned, are in care not to relapse into sin, nor to return again to folly, as appears by their prayers, which concur with David's here, where observe, [1.] His petition: "Keep me from ever being guilty of a wilful presumptuous sin." We ought to pray that we may be kept from sins of infirmity, but especially from presumptuous sins, which most offend God and wound conscience, which wither our comforts and shock our hopes. "However, let none such have dominion over me, let me not be at the command of any such sin, nor be enslaved by it." [2.] His plea: "So shall I be upright; I shall appear upright; I shall preserve the evidence and comfort of my uprightness; and I shall be innocent from the great transgression;" so he calls a presumptuous sin, because no sacrifice was accepted for it, Num 15:28-30. Note, First, Presumptuous sins are very heinous and dangerous. those that sin against the habitual convictions and actual admonitions of their consciences, in contempt and defiance of the law and its sanctions, that sin with a high hand, sin presumptuously, and it is a great transgression. Secondly, Even good men ought to be jealous of themselves, and afraid of sinning presumptuously, yea, though through the grace of God they have hitherto been kept from them. Let none be high-minded, but fear. Thirdly, Being so much exposed, we have great need to pray to God, when we are pushing forward towards a presumptuous sin, to keep us back from it, either by his providence preventing the temptation or by his grace giving us victory over it. 3. He takes occasion humbly to beg the divine acceptance of those his pious thoughts and affections, Psa 19:14. Observe the connexion of this with what goes before. He prays to God to keep him from sin, and then begs he would accept his performances; for, if we favour our sins, we cannot expect God should favour us or our services, Psa 66:18. Observe, (1.) What his services were - the words of his mouth and the meditations of his heart, his holy affections offered up to God. The pious meditations of the heart must not be smothered, but expressed in the words of our mouth, for God's glory and the edification of others; and the words of our mouth in prayer and praise must not be formal, but arising from the meditation of the heart, Psa 45:1. (2.) What was his care concerning these services - that they might be acceptable with God; for, if our services be not acceptable to God, what do they avail us? Gracious souls must have all they aim at if they be accepted of God, for that is their bliss. (3.) What encouragement he had to hope for this, because God was his strength and his redeemer. If we seek assistance from God as our strength in our religious duties, we may hope to find acceptance with God in the discharge of our duties; for by his strength we have power with him. In singing this we should get our hearts much affected with the excellency of the word of God and delivered into it, we should be much affected with the evil of sin, the danger we are in of it and the danger we are in by it, and we should fetch in help from heaven against it.
Tyndale Open Study Notes
19:7-11 God’s instructions to humans reveal his character and wisdom. God’s instruction is precious and pleasant (119:103). It nourishes the person (Prov 16:24; 24:14) and is of more value than objects of human worth (Ps 81:13-16).