Psalms 19 · The Lantern

To the choirmaster. A psalm of David. The heavens are recounting the glory of God, and the work of his hands the expanse declares.

Any who are perfect, who have been made heavenly or have become [part] of heaven, "declare the glory of God," as it says in the psalm. For this reason in brief also the apostles who were of heaven were sent to declare the glory of God and received the name of Boanerges, "which is the sons of thunder," that by the power of thunder we might believe them truly to be heavens.

"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.

The Heavens Declare the Glory of God

Day to day pours out speech, and night to night reveals knowledge.

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 no speech and there are no words — their voice is not heard.

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.

In all the earth their line has gone out, and to the end of the world their utterances. For the sun he has set a tent in them,

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.

"In the sun." Above, the Psalmist made mention of the heavens; and here, to show the praise of the Creator, he treats of the sun. And just as by the heavens the apostles are understood, so by the sun Christ is understood: Mal.

and he is like a bridegroom coming out of his canopy; he rejoices like a mighty man to run the path.

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…

"In the sun hath He set His tabernacle." Now that He might war against the powers of temporal error, the Lord, being about to send not peace but a sword on earth, in time, or in manifestation, set so to say His military dwelling, that is, the dispensation of His incarnation. "And He as a bridegroom coming forth out of His chamber" (ver. 5).

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.

From the end of the heavens is his going out, and his circuit to their ends; and nothing is hidden from his heat.

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…

"His going forth is from the highest heaven" [Psalm 19:6]. From the Father is His going forth, not that in time, but from everlasting, whereby He was born of the Father. "And His meeting is even to the height of heaven." And in the fullness of the Godhead He meets even to an equality with the Father.

Likewise he explains this similitude when he says, "From the highest heaven." And what is said here can be understood in two ways. In one way, because there are two points according to the astronomers, namely the summit of the heavens, where the sun is when it is at midday, and the opposite point, which is the angle of the earth, where the sun is at midnight.

The instruction of the LORD is blameless, restoring the soul; the testimony of the LORD is faithful, making the simple wise.

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 precepts of the LORD are upright, gladdening the heart; the commandment of the LORD is clear, giving light to the eyes.

"The commandment of the Lord is bright, enlightening the eyes." By keeping the commandments of the Lord we do not become more sighted bodily, but by keeping the divine commandments we become more keen-sighted spiritually.

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 pure, standing forever; the judgments of the LORD are truth — they are 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.

They are more desirable than gold, than much fine gold; and sweeter than honey and the dripping of the combs.

"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.

Your servant also is warned by them; in keeping them there is much 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 discern errors? Clear me from hidden things.

Clearly sins are said to be the death of the soul, from the phrase and you, being dead in your trespasses and your sins. And since 'trespass' is a term proper to Scripture, we must examine whether it differs from 'sin,' especially since here it is said in combination: and you, being dead in your trespasses and your sins.

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.

Also from the presumptuous hold back your servant; let them not rule over me. Then I shall be blameless, and I shall be cleared from great transgression.

May the sayings of my mouth and the murmuring of my heart be acceptable before you, LORD, my rock and my redeemer.

Psalms19

The Heavens Declare the Glory of God