There
are two excellent books which the great God has published for the
instruction and edification of the children of men; this psalm treats of
them both, and recommends them both to our diligent study. I. The book of
the creatures, in which we may easily read the power and godhead of the
Creator, ver. 1-6. II. The book of the scriptures, which makes known to us
the will of God concerning our duty. He shows the excellency and usefulness
of that book (ver. 7-11) and then teaches us how to improve it, ver. 12-14.
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God's
Glory Seen in the Creation.
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To the chief musician. A
psalm of David.
1 The heavens declare the glory of God; and
the firmament showeth his handywork. 2 Day unto day uttereth
speech, and night unto night showeth knowledge. 3 There is
no speech nor language, where their voice is not heard. 4
Their line is gone out through all the earth, and their words to the end of
the world. In them hath he set a tabernacle for the sun, 5 Which
is as a bridegroom coming out of his chamber, and rejoiceth as
a strong man to run a race. 6 His going forth is from the
end of the heaven, and his circuit unto the ends of it: and there is nothing
hid from the heat thereof.
From the things that are seen every day by all the world the psalmist, in
these verses, leads us to the consideration of the invisible things of God,
whose being appears incontestably evident and whose glory shines
transcendently bright in the visible heavens, the structure and beauty of
them, and the order and influence of the heavenly bodies. This instance of
the divine power serves not only to show the folly of atheists, who see
there is a heaven and yet say, "There is no God," who see the
effect and yet say, "There is no cause," but to show the folly of
idolaters also, and the vanity of their imagination, who, though the heavens
declare the glory of God, yet gave that glory to the lights of heaven which
those very lights directed them to give to God only, the Father of lights.
Now observe here,
I. What that is which the creatures notify to us. They are in many ways
useful and serviceable to us, but in nothing so much as in this, that they
declare the glory of God, by showing his handy-works, v. 1. They
plainly speak themselves to be God's handy-works; for they could not exist
from eternity; all succession and motion must have had a beginning; they
could not make themselves, that is a contradiction; they could not be
produced by a casual hit of atoms, that is an absurdity, fit rather to be
bantered than reasoned with: therefore they must have a Creator, who can be
no other than an eternal mind, infinitely wise, powerful, and good. Thus it
appears they are God's works, the works of his fingers (Ps. viii. 3),
and therefore they declare his glory. From the excellency of the work we may
easily infer the infinite perfection of its great author. From the
brightness of the heavens we may collect that the Creator is light; their
vastness of extent bespeaks his immensity; their height his transcendency
and sovereignty, their influence upon this earth his dominion, and
providence, and universal beneficence: and all declare his almighty power,
by which they were at first made, and continue to this day according to the
ordinances that were then settled.
II. What are some of those things which notify this? 1. The heavens and the
firmament--the vast expanse of air and ether, and the spheres of the planets
and fixed stars. Man has this advantage above the beasts, in the structure
of his body, that whereas they are made to look downwards, as their spirits
must go, he is made erect, to look upwards, because upwards his spirit must
shortly go and his thoughts should now rise. 2. The constant and regular
succession of day and night (v. 2): Day unto day, and night unto
night, speak the glory of that God who first divided between the light
and the darkness, and has, from the beginning to this day, preserved that
established order without variation, according to God's covenant with Noah
(Gen. viii. 22), that, while the earth remains, day and night shall not
cease, to which covenant of providence the covenant of grace is compared
for its stability, Jer. xxxiii. 20; xxxi. 35. The counterchanging of day and
night, in so exact a method, is a great instance of the power of God, and
calls us to observe that, as in the kingdom of nature, so in that of
providence, he forms the light and creates the darkness (Isa. xlv.
7), and sets the one over-against the other. It is likewise an instance of
his goodness to man; for he makes the out-goings of the morning and
evening to rejoice, Ps. lxv. 8. He not only glorifies himself, but
gratifies us, by this constant revolution; for as the light of the morning
befriends the business of the day, so the shadows of the evening befriend
the repose of the night; every day and every night speak the goodness of
God, and, when they have finished their testimony, leave it to the next day,
to the next night, to stay the same. 3. The light and influence of the sun
do, in a special manner, declare the glory of God; for of all the heavenly
bodies that is the most conspicuous in itself and most useful to this lower
world, which would be all dungeon, and all desert, without it. It is not an
improbable conjecture that David penned this psalm when he had the rising
sun in view, and from the brightness of it took occasion to declare the
glory of God. Concerning the sun observe here, (1.) The place appointed him.
In the heavens God has set a tabernacle for the sun. The heavenly
bodies are called hosts of heaven, and therefore are fitly said to dwell
in tents, as soldiers in their encampments. The sun is said to have a
tabernacle set him, not only because he is in continual motion and never has
a fixed residence, but because the mansion he has will, at the end of time,
be taken down like a tent, when the heavens shall be rolled together like a
scroll and the sun shall be turned to darkness. (2.) The course assigned
him. That glorious creature was not made to be idle, but his going forth
(at least as it appears to our eye) is from one point of the heavens, and
his circuit thence to the opposite point, and thence (to complete his
diurnal revolution) to the same point again; and this with such steadiness
and constancy that we can certainly foretel the hour and the minute at which
the sun will rise at such a place, any day to come. (3.) The brightness
wherein he appears. He is as a bridegroom coming out of his chamber,
richly dressed and adorned, as fine as hands can make him, looking
pleasantly himself and making all about him pleasant; for the friend of
the bridegroom rejoices greatly to hear the bridegroom's voice, John
iii. 29. (4.) The cheerfulness wherewith he makes this tour. Though it seems
a vast round which he has to walk, and he has not a moment's rest, yet in
obedience to the law of this creation, and for the service of man, he not
only does it, but does it with a great deal of pleasure and rejoices as a
strong man to run a race. With such satisfaction did Christ, the Sun of
righteousness, finish the work that was given him to do. (5.) His universal
influence on this earth: There is nothing hidden from the heart thereof,
no, not metals in the bowels of the earth, which the sun has an influence
upon.
III. To whom this declaration is made of the glory of God. It is made to all
parts of the world (v. 3, 4): There is no speech nor language
(no nation, for the nations were divided after their tongues, Gen. x.
31, 32) where their voice is not heard. Their line has gone through all
the earth (the equinoctial line, suppose) and with it their
words to the end of the world, proclaiming the eternal power of God of
nature, v. 4. The apostle uses this as a reason why the Jews should
not be angry with him and others for preaching the gospel to the Gentiles,
because God had already made himself known to the Gentile world by the works
of creation, and left not himself without witness among them (Rom. x. 18),
so that they were without excuse if they were idolaters, Rom. i. 20, 21. And
those were without blame, who, by preaching the gospel to them, endeavoured
to turn them from their idolatry. If God used these means to prevent their
apostasy, and they proved ineffectual, the apostles did well to use other
means to recover them from it. They have no speech or language (so
some read it) and yet their voice is heard. All people may hear these
natural immortal preachers speak to them in their own tongue the wonderful
works of God.
In singing these verses we must give God the glory of all the comfort and
benefit we have by the lights of the heaven, still looking above and beyond
them to the Sun of righteousness.
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The
Excellency of the Scriptures.
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7 The law of the LORD
is perfect, converting the soul: the testimony of the LORD
is sure, making wise the simple. 8 The statutes of the LORD
are right, rejoicing the heart: the commandment of the LORD
is pure, enlightening the eyes. 9 The fear of the LORD
is clean, enduring for ever: the judgments of the LORD
are true and righteous altogether. 10 More to be
desired are they than gold, yea, than much fine gold: sweeter also
than honey and the honeycomb. 11 Moreover by them is thy servant
warned: and in keeping of them there is great reward.
12 Who can understand his errors? cleanse thou me from secret faults.
13 Keep back thy servant also from presumptuous sins; let them not
have dominion over me: then shall I be upright, and I shall be innocent from
the great transgression. 14 Let the words of my mouth, and the
meditation of my heart, be acceptable in thy sight, O LORD,
my strength, and my redeemer.
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 (v. 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, 2 Tim. iii. 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, 2 Tim. iii. 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, Ps. xxv. 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 (Ps. cxix. 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 (John xv.
3); it will cleanse our way, Ps. cxix. 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, v. 10, 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, Ezek. iii. 17; xxxiii. 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
transgression 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, 1 John i. 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, v. 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. xv. 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, v. 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, Ps. lxvi. 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,
Ps. xlv. 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.
