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Psalm 19

God’s Glory in Creation and the Law

To the leader. A Psalm of David.

1

The heavens are telling the glory of God;

and the firmament proclaims his handiwork.

2

Day to day pours forth speech,

and night to night declares knowledge.

3

There is no speech, nor are there words;

their voice is not heard;

4

yet their voice goes out through all the earth,

and their words to the end of the world.

 

In the heavens he has set a tent for the sun,

5

which comes out like a bridegroom from his wedding canopy,

and like a strong man runs its course with joy.

6

Its rising is from the end of the heavens,

and its circuit to the end of them;

and nothing is hid from its heat.

 

7

The law of the L ord is perfect,

reviving the soul;

the decrees of the L ord are sure,

making wise the simple;

8

the precepts of the L ord are right,

rejoicing the heart;

the commandment of the L ord is clear,

enlightening the eyes;

9

the fear of the L ord is pure,

enduring forever;

the ordinances of the L ord are true

and righteous altogether.

10

More to be desired are they than gold,

even much fine gold;

sweeter also than honey,

and drippings of the honeycomb.

 

11

Moreover by them is your servant warned;

in keeping them there is great reward.

12

But who can detect their errors?

Clear me from hidden faults.

13

Keep back your servant also from the insolent;

do not let them have dominion over me.

Then I shall be blameless,

and innocent of great transgression.

 

14

Let the words of my mouth and the meditation of my heart

be acceptable to you,

O L ord, my rock and my redeemer.


10. More to be desired are they than gold. The Psalmist now exalts the law of God both on account of its price and sweetness. This commendation depends on the commendations given in the preceding verses; for the many and great advantages which he has just now enumerated, ought justly to make us account heavenly truth the highest and most excellent treasure, and to despise, when compared with it, all the gold and silver of the world. Instead of the word fine gold, which the Latins have called Aurum obryzum, 458458     “Lequel les Latins ont nomm, Aurum obryzum.” Fr. some render the Hebrew word a jewel, or precious stones, 459459     The rendering of the Septuagint is, λιθον τιμιον, precious stone; and in Psalm 119:127, they translate the same Hebrew word, τοπαζιον, a topaz, which is a precious stone. This last Greek word, according to Hesychius, is derived from the Hebrew word פז, paz. but the other translation is more generally received, namely, fine gold, that is, gold which is pure and well refined in the furnace; and there are many passages of Scripture by which this rendering is confirmed. 460460     The word is evidently used for fine gold in Psalm 21:3, and Job 28:17. The Hebrew word פז, paz, is derived from פזה, pazah, which signifies to strengthen; 461461     Or to consolidate: and hence פז, paz, means solid gold, or gold “well purified” for the more it is purified, it is the more solid, and consequently of greater weight and value. from which we may conjecture that the Psalmist does not mean the gold of any particular country, as if one should say the gold of Ophir, but gold completely refined and purified by art. So far is פז, paz, from being derived from the name of a country, that, on the contrary, it appears from Jeremiah 10:9, that the land of Uphaz took its name from this Hebrew word, because it had in it mines of the finest gold. As to the origin of the word obrizum, which the Latins have used, we cannot say any thing with certainty, except that, according to the conjecture of Jerome, it signifies brought from the land of Ophir, as if it had been said, aurum Ophrizum. In short, the sense is, that we do not esteem the law as it deserves, if we do not prefer it to all the riches of the world. If we are once brought thus highly to prize the law, it will serve effectually to deliver our hearts from an immoderate desire of gold and silver. To this esteem of the law there must be added love to it, and delight in it, so that it may not only subdue us to obedience by constraint, but also allure us by its sweetness; a thing which is impossible, unless, at the same time, we have mortified in us the love of carnal pleasures, with which it is not wonderful to see us enticed and ensnared, so long as we reject, through a vitiated taste, the righteousness of God. From this we may again deduce another evidence, that David’s discourse is not to be understood simply of the commandments, and of the dead letter, but that he comprehends, at the same time, the promises by which the grace of God is offered to us. If the law did nothing else but command us, how could it be loved, since in commanding it terrifies us, because we all fail in keeping it? 462462     “Veu qu’en commandant elle nous espouante, a cause que nous deraillons tous en l’observation d’icelle?” — Fr. Certainly, if we separate the law from the hope of pardon, and from the Spirit of Christ, so far from tasting it to be sweet as honey, we will rather find in it a bitterness which kills our wretched souls.


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