---
title: "Clarke"
description: "The title of this Psalm has nothing particular in it; but it is not very clear that it was written by David, to whom it is attributed; though some think t"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/psalms/19"
---

The *title* of this Psalm has nothing particular in it; but it is not very clear that it was written by David, to whom it is attributed; though some think that he composed it in the wilderness, while persecuted by Saul. For this opinion, however, there is no solid ground. There is no note in the Psalm itself to lead us to know *when, where*, or by *whom* it was written. It is a highly finished and beautiful ode.
Verse [Psalms 19:1](../../../kjv/psalms/19/1). ***The heavens declare the glory of God*** — Literally, *The* *heavens number out the glory of the strong God*. A first view of the starry heavens strikes every beholder with astonishment at the *power* by which they were made, and by which they are supported. To find out the *wisdom* and *skill* displayed in their contrivance requires a measure of *science*: but when the vast *magnitude* of the celestial bodies is considered, we feel increasing astonishment at these works of the *strong God*.
***The firmament*** — The whole *visible expanse*; not only containing the *celestial bodies* above referred to, but also the *air, light,* *rains, dews*, &c., &c. And when the composition of these principles is examined, and their great utility to the earth and its inhabitants properly understood, they afford matter of astonishment to the wisest mind, and of adoration and gratitude even to the most unfeeling heart.

Verse [Psalms 19:2](../../../kjv/psalms/19/2). ***Day unto day uttereth speech*** — Each day is represented as teaching another relative to some new excellence discovered in these *manifold works* of God. The *nights* also, by the same figure, are represented as giving information to each other of the increase of knowledge already gained.
"The labours of these our instructers know no intermission; but they continue incessantly to lecture us in the science of Divine wisdom. There is one glory of the sun, which shines forth by day; and there are other glories of the moon and of the stars, which become visible by night. And because *day* and *night* interchangeably divide the world between them, they are therefore represented as transmitting, in succession, each to other, the task enjoined them, like the two parts of a choir, chanting forth alternately the praises of God." - Bishop *Horne*.

Verse [Psalms 19:3](../../../kjv/psalms/19/3). **There is*****no speech nor language*****where*****their voice is**********not heard.*** — Leave out the expletives here, which pervert the sense; and what remains is a tolerable translation of the original: -
"Although the heavens are thus appointed to teach, yet it is not by *articulate sounds* that they do it. They are not endowed, like man, with the faculty of speech; but they address themselves to the mind of the intelligent beholder in another way, and that, when understood, a no less forcible way, the way of picture or representation. The instruction which the heavens spread abroad is as universal as their substance, which extends itself in lines, or *rays*. By this means their words, or rather their *significant* *actions* or operations, מליהם, are everywhere present; and thereby they preach to all the nations the power and wisdom, the mercy and lovingkindness, of the Lord."
St. Paul applies this as a prophecy relative to the universal spread of the Gospel of Christ, [Romans 10:18](../../../kjv/romans/10/18); for God designed that the light of the Gospel should be diffused wheresoever the light of the celestial luminaries shone; and be as useful and beneficent, in a *moral* point of view, as that is in a *natural*. All the inhabitants of the earth shall benefit by the Gospel of Christ, as they all benefit by the *solar, lunar*, and *stellar* *light*. And, indeed, all have thus benefited, even where the *words* are not yet come. "Jesus is the true Light that lighteth every man that cometh into the world." His *light*, and the *voice* of his *Spirit*, have already gone through the earth; and his *words*, and the *words of his apostles*, are by means of the *Bible* and *missionaries* going out to all the extremities of the habitable globe.
On these words I shall conclude with the translation of my old *Psalter*: -
Ver. [Psalms 19:1](../../../kjv/psalms/19/1). *Hevens telles the joy of God; and the werkes of his* *handes schewis the firmament.*
Ver. [Psalms 19:2](../../../kjv/psalms/19/2). *Day til day riftes word; and nyght til nyght schewes* *conyng.*
Ver. [Psalms 19:3](../../../kjv/psalms/19/3). *Na speches er, ne na wordes, of the qwilk the voyces of* *thaim be noght herd.*
Ver. [Psalms 19:4](../../../kjv/psalms/19/4). *In al the land yede the soune of tham; and in endes of* *the wereld thair wordes.*
Ver. [Psalms 19:5](../../../kjv/psalms/19/5). *In the Soun he sett his tabernacle; and he as a spouse* *comand forth of his chaumber: he joyed als geaunt at ryn the way.*
Ver. [Psalms 19:6](../../../kjv/psalms/19/6). *Fra heest heven the gangyng of hym: and his gayne rase* *til the heest of hym: nane es that hym may hyde fra his hete.*
All the *versions*, except the *Chaldee*, render the last clause of the *fourth* verse thus: "In the sun he hath placed his tabernacle;" as the old *Psalter* likewise does. They supposed that if the Supreme Being had a *local* dwelling, this must be it; as it was to all human appearances the fittest place. But the Hebrew is, "Among them hath he set a tabernacle for the sun." He is the *centre* of the universe; all the other heavenly bodies appear to serve him. He is like a general in his pavilion, surrounded by his troops, to whom he gives his orders, and by whom he is obeyed. So, the solar influence gives motion, activity, light, and heat to all the planets. To none of the other heavenly bodies does the psalmist assign a *tabernacle*, none is said to have a *fixed dwelling*, but the sun.

Verse [Psalms 19:5](../../../kjv/psalms/19/5). ***Which*****is*****as a bridegroom, c.*** — This is a reference to the *rising of the sun*, as the following verse is to the *setting*. He makes his appearance above the horizon with splendour and majesty every creature seems to rejoice at his approach; and during the whole of his course, through his whole circuit, his apparent revolution from east to west, and from one tropic to the same again, no part of the earth is deprived of its proper proportion of light and heat. The sun is compared to a *bridegroom* in his *ornaments*, because of the *glory* and *splendour* of his *rays*; and to a *giant* or *strong man running a race*, because of the *power* of his *light* and *heat*. The apparent motion of the sun, in his *diurnal* and *annual* progress, are here both referred to. Yet both of these have been demonstrated to be *mere* appearances. The sun's *diurnal* motion arises from the earth's rotation on its axis from west to east in *twenty-three hours, fifty-six minutes*, and *four* seconds, the *mean* or *equal* time which elapses between the two consecutive meridian-transits of the same fixed star. But on account of the sun's apparent ecliptic motion in the *same* direction, the earth must make about the *three hundred and* *sixty-fifth* part of a *second* revolution on its axis before any given point of the earth's surface can be *again* brought into the same direction with the sun as before: so that the length of a natural day is *twenty-four hours* at a mean rate. The apparent revolution of the sun through the *twelve* constellations of the zodiac in a *sidereal* year, is caused by the earth's making one *complete* revolution in its orbit in the same time. And as the earth's axis makes an angle with the axis of the ecliptic of about *twenty-three degrees* and *twenty eight minutes*, and always maintains its parallelism, i.e., is always directed to the same point of the starry firmament; from these circumstances are produced the regular *change* of the seasons, and continually differing *lengths* of the days and nights in all parts of the terraqueous globe, except at the *poles* and on the *equator*. When we say that the earth's axis is always directed to the *same* point of the heavens, we mean to be understood only in a general sense; for, owing to a *very slow* deviation of the terrestrial axis from its *parallelism*, named the *precession of the equinoctial points*, which becomes sensible in the lapse of some years, and which did not escape the observation of the ancient astronomers, who clearly perceived that it was occasioned by a slow revolution of the celestial poles around the poles of the ecliptic, the complete revolution of the earth in its orbit is *longer* than the *natural* year, or the earth's *tropical* revolution, by a little more than *twenty* minutes; so that in *twenty-five thousand seven hundred* *and sixty-three* entire terrestrial revolutions round the sun, the seasons will be renewed *twenty-five thousand seven hundred and* *sixty-four* times. And in *half* this period of *twelve thousand eight* *hundred and eighty-two* natural years, the points which are *now* the north and south poles of the heavens, around which the whole starry firmament appears to revolve, will describe circles about the *then* north and south poles of the heavens, the semi-diameters of which will be upwards of *forty-seven* degrees.
***Coming out of his chamber*** — מחפתו *mechuppatho*, from under his veil. It was a sort of *canopy* erected on four poles, which four Jews held over the bridegroom's head.

Verse [Psalms 19:7](../../../kjv/psalms/19/7). ***The law of the Lord*** — And here are *two* books of Divine Revelation:
1. The *visible* HEAVENS, and the *works of creation* in general.
2. The BIBLE, or Divinely inspired writings contained in the *Old* and *New Testaments*.
These may all be called *the LAW* of *the Lord*; תורה torah, from ירה *yarah*, to *instruct,* *direct*, put *straight, guide*. It is God's system of *instruction*, by which men are *taught* the knowledge of God and themselves, *directed* how to walk so as to please GOD, redeemed from *crooked* paths, and *guided* in the way everlasting. Some think that תורה *torah* means the *preceptive* part of Revelation. Some of the primitive fathers have mentioned *three* LAWS given by God to man:
1. The *law of nature*, which teaches the knowledge of God, as to his eternal power and Deity, by the visible creation.
2. The *law* given to *Moses* and the *prophets*, which teaches more perfectly the knowledge of God, his *nature*, his *will* and our *duty*.
3. The *law* *of grace* given by Christ Jesus, which shows the doctrine of the *atonement*, of *purification*, and of the *resurrection* of the body.
The *first* is written in *hieroglyphics* in the heavens and the earth. The *second* was written on *tables* of *stone*, and in many *rites* and *ceremonies*. The *third* is to be written on the *heart* by the *power* of the *Holy Ghost*.
**Is*****perfect*** — תמימה *temimah*, it is perfection, it is perfect in itself as a law, and requires *perfection* in the *hearts* and *lives* of men. This is ITS *character*.
***Converting the soul*** — Turning it back to God. Restoring it to right reason, or to a sound mind; teaching it its own interest in reference to both worlds. This is ITS *use*.
***The testimony of the Lord*** — עדות *eduth*, from עד *ad,* *beyond, forward*. The various types and appointments of the law, which *refer* to something *beyond* themselves, and *point forward* to the Lamb of God who takes away the sin of the world. Some understand, the *doctrinal* parts of the law.
**Is*****sure*** — נאמנה *neemanah*, are *faithful*; they point out the things *beyond* them *fairly, truly*, and *fully*, and make no vain or *false* report. They all bear testimony to the great atonement. This is THEIR *character*.
***Making wise the simple.*** — The simple is he who has but *one end* in view: who is concerned about his soul, and earnestly inquires, "What shall I do to be saved?" These testimonies point to the atonement, and thus the *simple-hearted* is made wise unto salvation. This is THEIR *use*.

Verse [Psalms 19:8](../../../kjv/psalms/19/8). ***The statutes of the Lord*** — פקודים *pikkudim*, from פקד *pakad*, he visited, *cared, took notice of, appointed to a charge*. The *appointments*, or *charge delivered* by God to man for his regard and observance.
**Are*****right*** — ישרים *yesharim*, from ישר *yashar*, to make *straight, smooth, right, upright*, opposed to *crookedness* in mind or conduct; showing what the man should be, both *within* and *without*. This is THEIR *character*.
***Rejoicing the heart*** — As they show a man what he is to observe and keep in charge, and how he is to please God, and the Divine help he is to receive from the *visitations* of God, they contribute greatly to the *happiness* of the upright - they *rejoice the heart*. This is THEIR *use*.
***The commandment*** — מצוה *mitsvah*, from צוה *tsavah*, to *command, give orders, ordain*. What God has *ordered* man to do, or not to do. What he has *commanded*, and what he has *prohibited*.
**Is*****pure*** — From ברה *barah*, to clear, *cleanse, purify*. All God's commandments lead to *purity, enjoin purity*, and *point* out that *sacrificial offering* by which *cleansing* and *purification* are acquired. This is ITS *character*.
***Enlightening the eyes.*** — Showing men what they should *do*, and what they should *avoid*. It is by God's commandments that we *see* the exceeding *sinfulness of sin*, and the *necessity of redemption*, so that we may love the Lord with all our heart, and our neighbour as ourselves. For this is the end of the commandment, and thus to *enlighten the eyes* is ITS *use*.

Verse [Psalms 19:9](../../../kjv/psalms/19/9). ***The fear of the Lord*** — יראה *yirah*, from ירא *yara,* to *fear*, to *venerate*; often put for the whole of Divine worship. The reverence we owe to the Supreme Being.
**Is*****clean*** — טהורה *tehorah*, from טהר *tahar*, to be *pure,* *clean*; not differing much from ברה *barah*, ([see above](#c19.19.8),) to be *clean* and *bright* as the *heavens*; as purified SILVER. Its object is to purge away all *defilement*, to make a *spotless character*.
***Enduring for ever*** — עומדת לעד *omedeth laad, standing up to* PERPETUITY. The *fear* that prevents us from offending God, that causes us to *reverence* him, and is the *beginning* as it is the safeguard of *wisdom*, must be carried all through life. No soul is safe for a moment without it. It prevents departure from God, and keeps that clean which God has purified. This is ITS *use*.
***The judgments of the Lord*** — משפטים *mishpatim*, from שפת *shaphat*, he *judged, regulated, disposed*, All God's *regulations*, all his *decisions*; what he has *pronounced* to be *right* and proper.
**Are*****true*** — אמת *emeth, truth*, from אם *am*, to *support,* *confirm, make stable*, and *certain*. This is the *character* of God's *judgments*. They shall all *stand*. All dispensations in providence and grace *confirm* them; they are *certain*, and have a *fixed* *character*.
**And*****righteous altogether.*** — They are not only according to *truth*; but they are *righteous*, צדקו tsadeku, they give to *all their* *due*. They show what belongs to *God*, to *man*, and to *ourselves*. And hence the word *altogether*, יחדו yachdav, equally, is added; or *truth* and *righteousness united*.

Verse [Psalms 19:10](../../../kjv/psalms/19/10). ***More to be desired*****are they*****than gold*** — This is strictly true; but who believes it? By most men *gold* is preferred both to *God* and his *judgments*; and they will barter every heavenly portion for gold and silver!
***Sweeter also than honey*** — To those whose mental taste is rectified, who have a spiritual discernment.
***Honey-comb.*** — Honey is *sweet*; but honey just out of the *comb* has a sweetness, richness and flavour, far beyond what it has after it becomes exposed to the air. Only those who have eaten of honey from the comb can feel the force of the psalmist's comparison: *it is better than gold*, yea, than *fine gold* in the greatest quantity; it is *sweeter* than *honey*, yea, than *honey* from the *comb*.

Verse [Psalms 19:11](../../../kjv/psalms/19/11). ***By them is thy servant warned*** — נזהר *nizhar*, from זהר *zahar*, to be *clear, pellucid*. By these laws, testimonies, c., thy servant is *fully instructed he sees all clearly*; and he *discerns* that in *keeping of them there is great reward*: every man is wise, holy, and happy, who observes them. All Christian experience confirms this truth. Reader, what says *thine*?

Verse [Psalms 19:12](../../../kjv/psalms/19/12). ***Who can understand*****his*****errors?*** — It is not possible, without much of the Divine light, to understand all our *deviations* from, not only the *letter*, but the *spirituality*, of the Divine law. Frequent self-examination, and walking in the light, are essentially necessary to the requisite degree of spiritual perfection.
***Cleanse thou me from secret*****faults.**] From those which I have committed, and have forgotten; from those for which I have not repented; from those which have been committed in my heart, but have not been brought to act in my life; from those which I have committed without knowing that they were sins, sins of *ignorance*; and from those which I have committed in private, for which I should blush and be confounded were they to be made public.

Verse [Psalms 19:13](../../../kjv/psalms/19/13). ***From presumptuous*****sins**] Sins committed not through *frailty* or *surprise*, but those which are the offspring of *thought, purpose*, and *deliberation*. Sins against judgment, light, and conscience. The words might be translated, *Preserve thy* *servant also from the proud*; from tyrannical governors, i.e., from evil spirits. - Bishop *Horsley*. So most of the *versions* understand the place.
***Let them not have dominion over me*** — Let me never be brought into a *habit* of sinning. He who sins *presumptuously* will soon be *hardened* through the deceitfulness of sin.
***Then shall I be upright*** — Let me be preserved from all the evil that the craft and malice of the devil or man work against me, then shall I continue to walk *uprightly*, and shall be *innocent* *from the great transgression*- from habitual sinning, from *apostasy*, from my *easily-besetting sin*. He who would be innocent from the great transgression, must take care that he indulge not himself in any. See Bishop *Horne*. Most men have committed some particular sin which they ought to deplore as long as they breathe, and on account of the enormity of which they should for ever be humbled.

Verse [Psalms 19:14](../../../kjv/psalms/19/14). ***Let the words of my mouth*** — He has prayed against practical sin, the sins of the *body*; now, against the *sins* of the *mouth* and of the *heart*. Let my *mouth* speak nothing but what is *true, kind*, and *profitable*; and my *heart* meditate nothing but what is *holy, pure*, and *chaste*.
***Acceptable in thy sight*** — Like a *sacrifice* without spot or blemish, offered up with a perfect heart to God.
***O Lord, my strength*** — צורי *tsuri*, "my fountain, my origin."
***My redeemer.*** — גאלי *goali*, my *kinsman*, he whose right it is to redeem the forfeited inheritance; for so was the word used under the old law. This prayer is properly concluded! he was *weak*, he felt the need of God's *strength*. He had *sinned* and *lost all* *title to the heavenly inheritance*, and therefore needed the interference of the *Divine kinsman*; of HIM who, because the children were partakers of flesh and blood, also partook of the same. No prayer can be *acceptable* before God which is not offered up in his *strength*; through HIM who took our nature upon him, that he might redeem us unto God, and restore the long-lost inheritance. *Lord my helpar and my byer*. - Old *Psalter*. He who is my only *help*, and he that *bought* me with his blood. This prayer is often, with great propriety, uttered by pious people when they enter a place of worship.
I. There are TWO parts in this Psalm. The *first* is *doctrinal*; the *second, penitential*. The doctrinal part has two members:-
1. The first teaches us to know God by *natural reason*, from the *book of creation*, [Psalms 19:1-7](../../../kjv/psalms/19/1-7).
2. But because this way is insufficient to save a soul, therefore in the *second* part we have a better way prescribed, which is the *book of the Scriptures*; the excellences of which are described, [Psalms 19:7-11](../../../kjv/psalms/19/7-11).
II. The *penitential* part begins at the *twelfth* verse, for since the reward to be expected proceeds from the keeping of God's law, and David's heart told him he had not kept it, therefore, he begs *pardon* and *grace*, [Psalms 19:12-14](../../../kjv/psalms/19/12-14).
I. "The heavens declare," c. By the *glory of God* we are to understand his goodness, wisdom, power in a word, all his attributes, of which we have a double declaration: -
1. A testimony from the *creatures*, but especially the *heavens*, whose magnitude, beauty, order, variety, perpetual motion, light, influences, c., declare that there is an omnipotent, wise, good, and gracious God, who is their Creator with this David begins: "The heavens declare the glory of God, and the firmament showeth forth," c.
2. The vicissitude of day and night, proceeding from their motions, declares this also: "Day unto day uttereth speech," c. 1. The heavens are *diligent* preachers for they *preach all day* and *all night*, without intermission. 2. They are *learned* preachers, for they preach in all tongues: "There is no speech-where their voice is not heard." 3. They are *universal preachers*, for they preach to the whole world: "Their sound is gone through all the earth," c.
3. But among all these creatures the SUN, for which God in heaven has set a *throne*, makes the fairest and clearest evidence, and that in the three following ways:-
1. By his *splendour*, light, and beauty he riseth as gloriously as a bridegroom coming from under his canopy.
2. By his *wonderful celerity*, not only in revolving round his own axis, which revolution, although he is *one million three* *hundred and eighty-four thousand four hundred and sixty-two* times bigger than the earth, he performs in *twenty-five* days *fourteen* hours of our time, but also in the *swiftness* with which his light comes to the earth. It travels at the rate of *one hundred and* *ninety-four thousand one hundred and eighty-eight* miles in a *second* of time and reaches our earth in *eight minutes* and about *twelve seconds*, a distance of *ninety-five millions five hundred* *and thirteen thousand seven hundred and ninety-four* English miles, at a mean rate.
3. His strange and miraculous *heat*, from which nothing is *hidden*, and by which every thing is *benefited*.
II. But as the declaration, even from the most glorious of creatures, is not sufficient to make men wise and happy, he has been pleased to declare himself by his WRITTEN WORD, called here the LAW generally; and is commended to us by the following reasons: -
1. From the *author*: It is the "law of Jehovah."
2. From its *sufficiency*: It is "perfect."
3. From its *utility*: "It converts the soul: - gives wisdom to the simple."
4. From its *infallibility*: "The testimony of the Lord is sure."
5. From its *perspicuity*: "The statutes of the Lord are right."
6. From the *effects* it works on the *soul*: "They rejoice the heart." They quiet the troubled conscience; "being justified by faith, we have peace with God."
7. From its *purity*: "The commandment of the Lord is pure." It is opposed to all *bad opinions* and *evil practices*.
8. From its *effects in the understanding*: "It enlightens the eyes." It dispels all darkness and ignorance, all doubts and fears, diffidence, carnal security, false worship, c., and gives us to see our own *deformities*.
9. From its *uncorruptness*: "The fear of the Lord is clean." Other religions are *polluted* with human inventions, strange ceremonies, uncommanded sacrifices, false gods, c.
10. From its *perpetuity*: "It endureth for ever." It is an endless law, and an everlasting Gospel.
11. From its *truth* and *equity*: "It is altogether true and righteous."
From all which David concludes, that it is both *precious* and *delightful*.
1. The *price* of it is beyond the best gold: "More to be desired than gold yea, than much fine gold."
2. It is *delightful*: "Sweeter than honey and the honey-comb."
3. This he knew by his own *experience*: "Moreover, by them is thy servant illuminated."
4. It is *profitable* to observe them: "For in keeping of them there is, 1. A *reward*. 2. A *great reward*."
III. But this last consideration sent David to the throne of mercy. What! a reward, a great reward! and only to those who *keep* *God's law*? My conscience tells me that the reward is not for *me* I cannot plead this *observance*. David had public sins, secret faults and errors, to deplore. But he had at hand *three* means of help: 1. *Confession of sin*. 2. *Petition* for *grace*. 3. *Faith* in the Divine *mercy*, through the great *Redeemer*.
1. He knew he was an *offender*, but he *knew not how greatly* he had *offended*. He saw that he was *guilty*, and asked *pardon*. He felt that he was *impure*, and asked *cleansing*: "Who can understand his errors? cleanse thou me from my secret faults."
2. He prays that he may be preserved from *presumptuous sins*; that he might not be hardened in transgression: "Keep back also thy servant from presumptuous sins." For which he gives *two* reasons: 1. If he were not *kept back* from them, sin would get the *dominion* over him. Sin would become a king, who would command, rule, and enslave him. 2. If thus kept back, he would be *innocent* *from the great transgression*; for he that gets under the strong habit of sin may at last deny God himself, renounce the blood of the covenant, and become a castaway.
3. Lastly, that his prayer may be heard, he prays for his prayer: "Let the words of my mouth and the meditation of my heart be acceptable in thy sight." This is *pleading*, or *supplication*.
That prayer and supplication may be successful he acts *faith* in God, whom he,
1. Claims as his *strength*; literally, his *rock*, by whom alone he could resist and overcome.
2. His *redeemer*, through whom alone he could get pardon for the past, and grace to help him in time of need. To this word he adds nothing, as it includes every thing necessary to saint and sinner. See the *notes*.

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