The World and the Word

Series on the Psalms

Text: Psalm 19

Title: The World and the Word

Introduction

There’s an old saying, “God’s Word will keep you from sin or sin will keep you from His Word.” This Psalm is theologically profound. It sums up God’s revelation to us both in creation and in the Bible and yet we must not lose sight of David’s conclusion in verse 13, Keep your servant also from willful sins; may they not rule over me. Then will I be blameless, innocent of great transgression. The sum of the matter is that those who know God must please Him, and the holy Author of both the world and the word is pleased by righteousness. David rests in the mercy of God. Nevertheless his aim is to please his God as he says in v.14, May the words of my mouth and the meditation of my heart be pleasing in your sight, O LORD, my Rock and my Redeemer. The Psalm may therefore be divided into the discourse on the revelation of God and the response, The teaching of this Psalm regarding revelation is deep and penetrating, but we do not want to lose sight of the response. I have been in situations where people had all the right theology, they were erudite and conservative but somehow they were focused on the acceptance and approval of an unbelieving world. One of the reasons I found a wonderful home at Westminster Seminary in the 1950’s is that I discovered there a deep piety that complemented the orthodox teaching. This is apparent as well in this Psalm. The purpose of knowing God is to please him.

I. The Revelation

This may be divided into two clear parts. The world and the Word.

A. The World

We read in verses 1-6 that the world that God has created, particularly the starry heavens declare the wisdom, power, glory, and goodness of their Creator, The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they display knowledge. There is no speech or language where their voice is not heard. Their voice goes out into all the earth, their words to the ends of the world. In the heavens he has pitched a tent for the sun, which is like a bridegroom coming forth from his pavilion, like a champion rejoicing to run his course. It rises at one end of the heavens and makes its circuit to the other; nothing is hidden from its heat. The emphasis here is on the incessant and universal nature of this revelation. It never stops and it is inescapable. It is a perpetual torrent that covers the globe. It is like the heat of the shining sun that warms the whole earth and without which the earth could not exist. David does not develop the implications of this revelation, but they are explicitly dealt with by the Apostle Paul in Romans Chapter 1 verse 20-22, For since the creation of the world God’s invisible qualities-his eternal power and divine nature-have been clearly seen, being understood from what has been made, so that men are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools. The burden of Paul’s argument is that this revelation renders men without excuse. Consequently in verses 18 and 19, the wrath of God against their sin is unabated because they know him but suppress the truth, The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. This is an element in Paul’s teaching that is sadly neglected and frequently overlooked. It is common for people to say that men are condemned to hell because they have not believed in Christ. Although this statement may be true of those who hear the gospel, it is not a fair representation of what the Bible teaches. What of those who have not heard. Are they all saved because they had no opportunity? No, rather the Apostle says whether we hear the gospel or not we are already condemned because we are sinning against a God whom we know. And yet apart from the grace of God and the word of the Gospel men cannot read the message in creation. Whose fault is this???? According to God it is ours. This kind of revelation is called general revelation because it is given to all men but it cannot save anyone because sinners willfully ignore it.

B. The Word

In verses 7-11 we are reminded that Israel God gave his oracles, His word, called here by many names, His law, His commands, statutes, precepts and ordinances to Israel, The law of the LORD is perfect, reviving the soul. The statutes of the LORD are trustworthy, making wise the simple. The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes. The fear of the LORD is pure, enduring forever. The ordinances of the LORD are sure and altogether righteous. They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. By them is your servant warned; in keeping them there is great reward. David was perfectly aware that the Word was necessary for sinners to know God. He was also aware that everyone did not have the Word. In this we see God’s election. He chose Israel to be the keepers of His Word. This is no different than his choosing you in Christ to believe His word. It is the servants of the Lord as David says in verse 11 that know his truth. This is called special revelation because only God’s people have it. David describes the character of the Word and the effects of it. In some cases I prefer the renderings for the Hebrew names for the word of God which are found in the authorized version. The law of the Lord is perfect means it is complete, It contains everything for life and godliness it answers our need and therefore brings life to the soul, as David says in Psalm 23, He restores my soul. The testimony (statutes) of the Lord is sure, that is it is steadfast or faithful. Because it is true it makes us wise. Because the statutes (precepts) of the Lord are right or righteous, they bring joy because we can thereby know what is acceptable to him. The commandment of the Lord is pure (radiant) suggests the connection between light and purity. John says, God is light and in him is no darkness at all. Therefore we see everything as it ought to be seen in the light of his word. But why is God’s word called the fear of the Lord? The law was designed to teach men to fear the Lord according to Deuteronomy the king was to read the law and learn to fear, 17: 18 and 19, When he takes the throne of his kingdom, he is to write for himself on a scroll a copy of this law, taken from that of the priests, who are Levites. It is to be with him, and he is to read it all the days of his life so that he may learn to revere the LORD his God and follow carefully all the words of this law and these decrees. Because most of these characteristics mentioned by David bring consolation and encouragement of some sort we may suggest that the purity of the fear of the Lord refers to the dependability of God’s covenant. He does not change his terms. He is consistent in setting before men the way to approach him. Closely associated with this is the fact that the judgments (ordinances) of the Lord are true and righteous altogether. This refers I believe to all God’s decisions that they are consistently good. Thus David concludes this section with rejoicing in the consolations of the Word. They are better than gold, sweeter than honey and they bring great reward.

II. The Response

The response is in verses 12-14, Who can discern his errors? Forgive my hidden faults. Keep your servant also from willful sins; may they not rule over me. Then will I be blameless, innocent of great transgression. May the words of my mouth and the meditation of my heart be pleasing in your sight, O LORD, my Rock and my Redeemer. Now I commented at the beginning on the importance of the response. As we look more closely we see that David is praying for two mercies from God. The first part of his prayer is clearly based on his dependence on the mercy of God. He prays for forgiveness or cleaning from secret faults. These are sins he is unaware of. These transgressions that literally cannot be known show David’s profound realization of the sinfulness of man. J.A. Alexander says the word translated “clear” or “innocent” is borrowed from the law and does not mean to cleanse by renovation but to acquit by judicial sentence. Thus forgiveness or justification is clearly the aim of the prayer. The second class of sins is willful and from these David asks to be preserved as when we pray to God in the Lord’s prayer, “lead us not into temptation, but deliver us from evil.” Obviously willful sins are known and acknowledged and can be confessed. Therefore the final plea of David is for acceptance. This acceptance is first and foremost in his coming before God in prayer. His reference to God as his strength and redeemer reinforces our understanding of David’s attitude. Likewise the word for “acceptance” or “pleasing” is a Hebrew word used in the law to describe the acceptance of a worshipper bringing a sacrifice. Thus the idea of his acceptance on the ground of atonement or expiation stands out. He does not pray for sinless perfection but for mercy. Here is a humble man in the face of God’s overwhelming revelation which he has been privileged to receive in the world and in the Word asking that he might be an appropriate servant as an elect child of God.

Summary of Psalm 19

In Psalm 19 David reminds us that God is continually and universally revealed in His creation. Paul tells us in Romans one that this revelation renders us without excuse. However it is only in God’s special revelation in His Word that we can find the joy and consolation that satisfies the soul and guides our lives so that we may please him. This sweet and precious Word is given to us by God’s grace in choosing us as His servants. Therefore David’s response is that he might be an acceptable servant. Being acceptable to God requires that He forgive our unknown sins and preserve us from willful transgression. We, like David, can respond to God’s full and faultless revelation in nature and in grace only on the basis of his justifying love. This finds its necessary expression in Jesus Christ through whose death and resurrection all of our sins are forgiven, and we are never abandoned to our own folly.