Psalms 19:1

(Heb.: 19:2-4) The heavens, i.e., the superterrestrial spheres, which, so far as human vision is concerned, are lost in infinite space, declare how glorious is God, and indeed אל, as the Almighty; and what His hands have made, i.e., what He has produced with a superior power to which everything is possible, the firmament, i.e., vault of heaven stretched out far and wide and as a transparency above the earth (Graeco-Veneta τάμα =ἔκταμα, from רקע, root רק, to stretch, τείνειν), distinctly expresses. The sky and firmament are not conceived of as conscious beings which the middle ages, in dependence upon Aristotle (vid., Maimonides, More Nebuchim ii. 5), believed could be proved fro this passage, cf. Neh 9:6; Job 38:7. Moreover, Scripture knows nothing of the "music of the spheres" of the Pythagoreans. What is meant is, as the old expositors correctly say, objectivum vocis non articulatae praeconium. The doxa, which God has conferred upon the creature as the reflection of His own, is reflected back from it, and given back to God as it were in acknowledgment of its origin. The idea of perpetuity, which lies even in the participle, is expanded in Psa 19:3. The words of this discourse of praise are carried forward in an uninterrupted line of transmission. הבּיע (fr. נבע, Arab. nb‛, root נב, to gush forth, nearly allied to which, however, is also the root בע, to spring up) points to the rich fulness with which, as from an inexhaustible spring, the testimony passes on from one day to the next. The parallel word חוּה is an unpictorial, but poetic, word that is more Aramaic than Hebrew (= הגּיד). אמשׁ also belongs to the more elevated style; the γνωστὸν τοῦ Θεοῦ deposited in the creature, although not reflected, is here called דּעת. The poet does not say that the tidings pr…

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, 1. 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, Psa 19:1. 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 (Psa 8:3), 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;, th…

Ps 19 God’s wisdom is manifest in heaven (19:1-4), in nature (19:4-6), in his instruction (19:7-11), and in the life of the psalmist (19:12-14). Like Ps 8, this hymn uses creation to motivate reflection—it is a peaceful oasis after the drama of the lament and victory psalms. The psalm begins with creation as a source of wisdom, then moves to God’s word as the perfect source of wisdom, and ends with the human need for redemption. 19:1-4 The created order is an arena of God’s wisdom, and the heavens are the place of God’s dwelling (2:4; see 8:1; 57:5; 89:6; 115:3). From heaven, God observes humanity (11:4; 14:2; 33:13; 53:2; 80:14; 102:19) and comes to the rescue of his servants (18:6-8, 13; 20:6; 57:3; 76:8; 144:5). The heavens remain unaffected by human failures and rebellions (see 2:1-4). They display God’s qualities of fidelity, righteousness (36:5; 50:6; 57:10; 85:11; 89:2, 5; 97:6; 108:4), and wisdom (136:5; see 119:89-90). The heavens reveal the Lord’s glory (see 19:1) and give evidence of his presence and handiwork. 19:1 The glory of God refers to the splendor or manifest presence of the Creator (113:4). • God (Hebrew ’el): El is an ancient designation for God that signifies his creative power.