Psalms 19 · The Lantern

The heavens declare the glory of God: and the firmament sheweth his handywork.

If someone, hypothetically, should seem to believe in Jesus but should not believe that the God of the law and of the gospel is one, whose glory the heavens declare, since they were made by him, and the work of whose hands the firmament proclaims, since it is their work, this person would be deficient in the greatest article of faith.

"The heavens tell out the glory of God" [Psalm 19:1]. The righteous Evangelists, in whom, as in the heavens, God dwells, set forth the glory of our Lord Jesus Christ, or the glory wherewith the Son glorified the Father upon earth.

Above, the Psalmist gave thanks in many ways for benefits both given and hoped for; but here, from the consideration of those benefits, he rises to the praise of the Benefactor. The title is clear: "To the end, a Psalm of David." According to the letter it refers to David; but according to the mystery, to Christ, "to the end." This Psalm is divided into two parts.

One day telleth another: and one night certifieth another.

The days and the nights teach those people who desire to be taught what ineffable wisdom, what incomprehensible power God has, who has measured out the intervals of time for them.

The ordained succession of night and day illustrates the boundaries set by the Creator … the visible things are inanimate, being a kind of mask that teaches everyone to be led from visible things to the invisible God and to offer singing to him … by putting forth neither words nor verbal expressions but the norm, and demonstrating their own order, they summon all land and sea t…

"Day." Here he excludes the impediment to teaching, and he excludes a threefold impediment. Sometimes teaching is impeded so that it cannot be learned because of time; sometimes because of the variety of languages; sometimes because of diversity of places.

There is neither speech nor language: but their voices are heard among them.

The accord and affinity of all things with one another that is controlled in an orderly and sequential manner is the primal, archetypal, true music. It is this music that the conductor of the universe skillfully strikes up in the unspoken speech of wisdom through these ever-occurring movements.

"There is no speech nor language, in which their voices are not heard" [Psalm 19:3]. In which the voices of the Evangelists have not been heard, seeing that the Gospel was preached in every tongue.

Likewise, secondly, teaching is impeded by the variety of languages; but this teaching is not impeded thereby, because "there are no speeches nor languages" -- that is, whatever those tongues or nations may be, they can be instructed in divine wisdom and power, and this whether through the heavens or through the apostles.

Their sound is gone out into all lands: and their words into the ends of the world.

How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

The providence of God is clearer than the sun and its rays. On every occasion and in every place you will see clear and abundant evidence of this providence—in the desert, on cultivated and uncultivated land, on land and sea, wherever you go. This evidence is old and new.

Likewise, an impediment to teaching is the diversity and remoteness of place, because teaching sometimes does not reach remote parts; but it is not so with this teaching, because "Their sound has gone forth into all the earth," namely of the heavens, or of the apostles, because everywhere is the teaching by which the heavens instruct.

In them hath he set a tabernacle for the sun: which cometh forth as a bridegroom out of his chamber, and rejoiceth as a giant to run his course.

He it is who "comes forth as a bridegroom from his bridal chamber." For he [returns] even to the height; "since no one has ascended into heaven except him who has descended from heaven, the Son of man who is in heaven." He repeats this very same fact when he says, "Father, glorify me with the glory that I had with you before the world existed." If this Word descended from heave…

But our very life came down to earth and bore our death, and killed death with the very abundance of his own life. And thundering, he called us to return to him into that secret place from which he came forth to us—coming first into the virginal womb, where the human creature, our mortal flesh, was joined to him that it might not be forever mortal—and came "as a bridegroom comi…

Concerning the motion of the sun he says two things: "From the highest heaven." Note that he speaks of the heaven as it is in its motion, which is the end of the night and the beginning of the day.

It goeth forth from the uttermost part of the heaven, and runneth about unto the end of it again: and there is nothing hid from the heat thereof.

By heavenly power and co-operation, like a sun ray, the saving Word quickly illumined the whole earth. Straightway, in accordance with the divine Scripture, the voice of its inspired Evangelists and apostles "went forth to the whole earth and their words to the end of the world." And then in all the cities and villages, churches were quickly established, filled with multitudes…

Someone lights a lamp.… That lamp, as far as regards the little flame that shines there, that fire has light in itself.… When the lamp was not there, your eyes were inactive and saw nothing. Now they, too, have light, but not in themselves. Accordingly, if your eyes turn away from the lamp, they are darkened. If they turn toward it, they are enlightened.

"From the highest." Here he continues on the ascension, and concerning this he does three things. First, he sets forth the fitting ascension. Second, its terminus. Third, its fitting effect. The first, when he says, "From the highest heaven is his going forth." It is natural for each thing to tend to its own connatural place.

The law of the Lord is an undefiled law, converting the soul: the testimony of the Lord is sure, and giveth wisdom unto the simple.

What the written law does by teaching its intentions to those with a knowledge of writing the law in nature does by teaching those with an understanding eye that there is a Creator of visible realities.

He calls the Mosaic law Law, testimony, judgments, command, decrees.… It is called Law in that it regulates and prescribes the best way of life; testimony in testifying against sinners and highlighting the punishment for transgression; judgments in teaching what is right, forbidding what is wrong and declaring virtuous people righteous; command in commanding what is to be done…

"The law." Above, the Psalmist treated of God's general instruction, which takes place through creatures; now he treats of the special instruction which takes place through legislation. And concerning this he does two things. First, he sets forth the commendation of the law.

The statutes of the Lord are right, and rejoice the heart: the commandment of the Lord is pure, and giveth light unto the eyes.

"The statutes of the Lord are right, rejoicing the heart" [Psalm 19:8]. All the statutes of the Lord are right in Him who taught not what He did not; that they who should imitate Him might rejoice in heart, in those things which they should do freely with love, not slavishly with fear.

They are truly right, because he is known to have acted in the same say as he taught. In contrast, those whose words are not consistent with their works show that their version of justice is not right.

"The justices of the Lord are right," that is, those judgments that are spoken of in Ex. 22: "He who has stolen an ox or a sheep," and so on. Is. 26: "The path of the just is straight for walking": Prov. 21: "It is joy for the just man to do justice, and dread for those who work iniquity." And he says two things about them: that they are right, and that they are joyful.

The fear of the Lord is clean, and endureth for ever: the judgements of the Lord are true, and righteous altogether.

He recognises a twofold [element in faith], both the activity of him who believes, and the excellence of that which is believed according to its worth; since also righteousness is twofold, that which is out of love, and that from fear.

The fear of God is not an anxious confusion but an undaunted perseverance, a state that is not altered by any change in this life, but remains focused on the same thing with a sincere conscience. For human fear changes with time and is not holy, because it cannot be productive. But the fear of God does not have anything to do with the passions.

"The fear." Here he sets forth certain things that are adjacent to the law, of which one is on our part, namely fear, which leads us to observe the precepts: Eccl. 12: "Fear God and keep his commandments." And he says two things about this fear. First, he says it is holy. Second, he says it endures. Now all fear is caused by love, because a man fears to lose what he loves.

More to be desired are they than gold, yea, than much fine gold: sweeter also than honey, and the honey-comb.

"Sweet is the Word that gives us light, precious above gold and gems; it is to be desired above honey and the honey-comb." For how can it be other than desirable, since it has filled with light the mind which had been buried in darkness, and given keenness to the "light-bringing eyes" of the soul?

"The judgments of the Lord are true, justified together." The judgments of Him, who "judgeth no man, but hath committed all judgment unto the Son," are justified in truth unchangeably. For neither in His threatenings nor His promises doth God deceive any man, nor can any withdraw either from the ungodly His punishment, or from the godly His reward.

"More to be desired." Above, the Psalmist commended the divine law as to its rectitude; here he commends it as to its sweetness and pleasantness. And concerning this he does two things. First, he sets forth its commendation. Second, he proves such a commendation, at "For your servant keeps them." He prefers the law, as to the desire of the soul, to all worldly things.

Moreover, by them is thy servant taught: and in keeping of them there is great reward.

"For Your servant keeps them" [Psalm 19:11]. For to him who keeps them not the day of the Lord is bitter. "In keeping them there is great reward." Not in any external benefit, but in the thing itself, that God's judgments are kept, is there great reward; great because one rejoices therein.

In the guarding of the precepts of God there is so much reward, that "the sufferings of this time are not worth (comparing) to the future glory that will be revealed to us."

And he proves this in two ways. First, by experience. Second, from the effect. By experience, when he says, "For your servant keeps them"; as if to say: I can say they are sweet because I have tasted them, for I love them and experience them. No one can bear witness except he who experiences: Jn.

Who can tell how oft he offendeth: O cleanse thou me from my secret faults.

Having given instruction in regard to devotion, at this point he proceeds to speak of the sins in respect of human beings and puts people on the alert so as to realize what is an involuntary sin and what voluntary, and how they differ from each other, and further into how many types involuntary sin is divided.

Although in any time there are many who lead an innocent life, and very many commend themselves to God by their habitual performance of good deeds, we should not however trust in the integrity of our conscience to such a point that we think that human weakness, living among scandals and temptations, can meet nothing that will harm it.

"Offenses." Here he prays concerning the offenses of those who transgress the law. And first he sets forth the hiddenness of sins. Second, he asks for their remission, at "From my hidden ones." Third, he sets forth the reason for the petition, at "If they shall not have dominion over me," and so on.

Keep thy servant also from presumptuous sins, lest they get the dominion over me: so shall I be undefiled, and innocent from the great offence.

Let the words of my mouth, and the meditation of my heart: be alway acceptable in thy sight,

O Lord: my strength, and my redeemer.

Psalms19