Note: Some Hebrew versions number the title or preface text as verse 1, with other verses one number higher, for a total of fifteen verses. This article follows the numbering used in most English translations. The opening verses of Psalm 19 present the heavenly bodies and their movement as a universal witness to the glory of God that is understood by people of every language.
The language connects day and night as a continuous presentation. The words suggest energy, strength, joy, and light. Some commentators have suggested that the author may have used ideas from the literature of the proto- Phoenicians , who worshiped heavenly bodies such as the Sun. However, others point out that the belief in one God is not in doubt here because the author specifically says that the heavens and the things in them were made by his God.
This idea is recalled in the book of Romans: "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:" Romans Paul the Apostle later cites Psalm as a prophecy about the universal spread of the awareness of Jesus Christ as the expected Messiah. In verses 7—11 the law of the L ORD , that is the Torah, is presented as another source of revelation about God's character and expectations.
The instructions are referred to as "direct" from the Hebrew yesharim meaning to make straight, smooth, right or upright. One commentator's  interpretation indicates that since this law shows a person what to do and keep in mind, what to avoid, how to please God, and what help he can expect from God, they are highly desirable and valuable. The description of the law as radiant and enlightening ties the earlier references to the lights of nature to the character of God and to his laws as revealing truths. Verse 14 is used as part of the conclusion of the Amidah , the main daily prayer in Judaism.
As the author spends time thinking about God's demands, he realizes that his own actions and thoughts fall short of this law that he loves. He also asks that his words and thoughts be pleasing to God. The Rastafarian song " Rivers of Babylon " recorded by The Melodians includes a reference to the Amidah through verse 14 of Psalm 19 in English together with a reference to Psalm that was written in memory of the first destruction of Zion Jerusalem by the Babylonians in BC the city and the Second Temple was destroyed a second time in 70 AD by the Romans.
This song was also popularized as a cover recorded by Boney M. From Wikipedia, the free encyclopedia.
This article uses the Hebrew Masoretic Psalms numbering. The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard. 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, Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.
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. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
Moreover by them is thy servant warned: and in keeping of them there is great reward. Who can understand his errors? 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. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O L ORD , my strength, and my redeemer. More to be desired are they than gold, Yea, than much fine gold; Sweeter also than honey and the honeycomb. Moreover by them Your servant is warned, And in keeping them there is great reward.
Or rather, the Holy Spirit has here drawn to the life all the griefs, sorrows, fears, doubts, hopes, cares, perplexities, in short, all the distracting emotions with which the minds of men are wont to be agitated. There is some duplication: Psalm 14 in Book 1 is repeated as Psalm 53 in Book 2; a portion of Psalm 40 in Book 1 is repeated as Psalm 70 in Book 2; and the latter halves of Psalms 57 and 60 in Book 2 are combined as Psalm in Book 5. Song indicates a joyful melody 12 have this label, e. You must be logged in to view your newly purchased content. Check your email for password retrieval Enter Your Email or Username.
David wanted no amount of money or wealth to command his attention and affection more than the word of God. King David was a massively wealthy man, yet he is rarely known for his riches. He is much more known for his great heart towards God. By most men gold is preferred both to God and his judgments ; and they will barter every heavenly portion for gold and silver!
Moreover by them Your servant is warned, and in keeping them there is great reward : David here gave two reasons why the word of God was greater than material wealth or sensual pleasures. In keeping them there is great reward : It is also true that there is great reward for keeping the Word of God; but that is not what the Psalmist said here. Here David noted the reward in keeping them. There is a sense in which obedience becomes its own reward, because we live the way God wants us to and designed us to live. One of the great rewards of keeping the word of God is peace of mind.
A martyr was fastened to the stake, and the sheriff who was to execute him expressed his sorrow that he should persevere in his opinions, and compel him to set fire to the pile. Come and lay your hand upon my heart, and see if it does not beat quietly. Who can understand his errors?
Cleanse me from secret faults. Keep back Your servant also from presumptuous sins; Let them not have dominion over me. Then I shall be blameless, And I shall be innocent of great transgression. This made him reflect on the times and ways he had ignored the warnings and not kept the word. What he knew was enough to make him concerned; his actual errors before God were still worse. Notably, the fact that we cannot understand our errors does not excuse us from them.
We are still accountable for such errors and faults before God and must trust in His atonement to cleanse us from these errors and secret faults. Cleanse me from secret faults : Knowing that he could not know just how many his errors were before God, King David wisely prayed this prayer. He needed cleansing even from the sins and faults that were secret to him. It is his work to cleanse the thoughts of our hearts by the inspiration of his Holy Spirit. Keep back Your servant also from presumptuous sins : David added this because he knew that his problem was greater than secret faults and unknown errors.
We should do so. The description of errors and secret faults and presumptuous sins reminds us that sin has a progression. Yet if we do not, and end up in slavery to sin, it legitimately questions the state of our soul 1 John Did David need to pray thus? Let them not have dominion over me : Indeed, King David not only knew that he was capable of such sins, but that they could potentially have dominion over him.
This prayer is even more fitting for one who relates to God on the basis of the New Covenant. As Paul wrote, For sin shall not have dominion over you, for you are not under law, but under grace Romans Then I shall be blameless : David knew that if sin was addressed in his life — dealing both with inward, secret sin and outward, presumptuous, enslaving sin — then he could be blameless and innocent of great transgression. This was not a claim of sinless perfection, either achieved or to attain to before resurrection.
David understood blamelessness and innocence on a human, relative level and not in an absolute sense according to the Divine measure. Let the words of my mouth, and the meditation of my heart be acceptable in Your sight : David closed this glorious Psalm with a humble surrender of his mouth and heart to God. He knew that real godliness was not only a matter of what a man did, but also of what he said and thought in his heart. This was not a proud proclamation that knew he was innocent and blameless; it was a plea to be made so by the transforming power of God. Hosea This is the probable implication of acceptable , a term often found in sacrificial contexts.
He knew that he needed a Redeemer , and that the faithful God would rescue him. Strength can also be translated as Rock. Redeemer is that great Hebrew word goel , the kinsman-redeemer.
It was the goel who bought his relative out of slavery; who rescued him in bankruptcy and total loss. King David looked to God Himself as his kinsman-redeemer. If our Redeemer were not our Rock, still might we be afraid. It is good that we never forget the mutual interpretation of these two revelations of God. This Psalm has run a glorious course.
It begins with recognizing the glory of God in creation, then the glory of His written revelation. Next to this great God and His great works, David knew himself to be small and sinful. The glorious God of creation and revelation was also the glorious God of personal relationship and redemption for His people. King David knew this; so should we.