Matthew Poole and continuators on Psalms 19

1. THe heavens declare the glory of God : and the firmament sheweth his handy work .

These visible Heavens so vast and spacious, richly adorned with Stars, so various and admirable in their Course, or Station; so useful and powerful in their Influences.

Not properly, but Objectively, as the Earth and Trees and Stars are said to speak, Iob. 12. 8. and 38. 7. Isa. 55. 12. they demonstrate or make it evident and undeniable to all men, of Sence or Reason: They are as a most legible Book, wherein even he that runs may Read it.

(i. [illegible: 1+ letters].) His glorious being or Existence, his eternal Power and God-head, as it is particularly expressed, Rom. 1. 20. his infinite Wisdom and Goodness. All which are so visible in them, that it is Ridiculous to deny or doubt of them, as it is esteemed Ridiculous to think of far meaner works of Art, as an House or a Book, &c. That they were made without an Artist, or without an Hand.

Or, the Expansion, (i. [illegible: 1+ letters] ▪ ) All this vast space extended from the Earth to the highest Heavens, with all it's goodly Furniture, the same thing which he called Heavens.

The Excellency of the work discovers who was the Author of it, that it did not come by chance, nor spring of it self, but was made by the Lord God Almighty.

Marginal references: Gen. 1. 5.

2. Day unto day uttereth speech , and night unto night sheweth knowledge .

Or rather, after (as the Hebrew Lamed oft signifies, as Exod. 16. 1. and 29. 38. 2 Chron. 30. 21. Psal. 96. 2.) Day: For the day doth not utter this to the Day, but to us upon the Day. The Sence is, Either, 1. That orderly and constant, and useful Succession of Days and Nights one after another, declare this▪ But of the Course of the Sun, the effect whereof this Succession is, he speaks, v. 5. Or rather, 2. Every Day and Night renews or repeats these Documents and Demonstrations of God's Glory. He that neglects them one day, may learn them the next day.

Or, poureth forth, to wit, constantly and abundantly and forcibly, as a Fountain doth Waters, as this Hebrew Verb signifies.

Or the Word, or Discourse, To wit, Concerning God. It hath as it were a Tongue to speak the Praises of it's Maker; (i. e.) It gives men occasion to Magnifie and adore him.

(i. e.) Gives us a clear and certain Knowledge or Discovery of God their Authors.

3. There is no speech nor language, where their voyce is not heard .

Or, understood, as this Verb oft signifies, as Gen. 11▪ 7. and 42. 23. 2 Kings 18. 26. 1 Cor. 14▪ 2. for the hearing of it, would have been insignificant without the understanding of it, in which the force of the Argument lyes. The Sence is, there are divers Nations in the World, which have several Languages, so that one cannot Discourse with, or be understood by another. But the Heavens are such an universal and admirable Teacher, that they can speak to all People under them, and be clearly understood by all. No Nation, or People, saith that wise and learned Heathen, T[illegible: 1+ letters]lly, I[illegible: 1+ letters] so barbarous and sottish, as, when they look up to the Heavens, not to perceive that there is a God, or to imagine that those things are the Effect of blind Chance, which are made with such wonderful Art and Wisdom, that it requires extraordinary Art to understand their excellent Orders and Course? But this Verse is by divers Learned men otherwise Translated, not without an elegant Gradation, as some observe. They have no Speech nor Word, nor is any Voyce or sound heard, in or from them. Then follows the next Verse by way of Opposition, yet their line, &c. Or thus, They have no Speech, nor Words, (which is supposed to be here said by way of Prolepsis, to soften and explain his former Expressions of the Heavens, declaring and speaking) yet (or, but without them) their Voyce is heard or understood.

Marginal references: Or, without these their voice is heard,; Heb. without their voyce [illegible: 1+ letters]eard.

4. 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 .

Either, 1. their admirable structure made exactly, and as it were by line: see Io[illegible: 1+ letters]. 3[illegible: 1+ letters]. 5. Zech. 1. 16. Or, 2. T[illegible: 1+ letters]eir lines, the singular number being put for the plural, for the line answereth to the Words in the next Clause. And by line or lines he may understand their writing, as this very Word is taken, Isa. 28. 10. which is made up of several lines. And this Expression may seem to be very fit and Proper, because the Heavens do not teach men audibly, or by speaking to their Ears, but visibly by propounding things to their Eyes, which is done in lines or writings.

(i. e.) Is spread abroad or drawn sorth.

So as to be seen and Read, by all the Inhabitants of the Earth.

(i. e.) Their magnificent Structure, and their exquisite Order, and most regular Course, by which they declare their Author, no less than if they used many Words, or long Discourses to that purpose, or no less than men disover their Minds by their Words. See more concerning this Verse, upon Rom▪ 10. 18. where it is applied to the Preaching of the Gospel by the Apostles, in the several parts of the World.

Which is a moveable Habitation, and therefore fitly applied to the Sun, which is here described, to be in constant and perpetual Motion, v. 5, 6.

Which being the most Illustrious and useful of all the Heavenly Bodies, is here particularly mentioned.

Marginal references: Rom. 10. 18.; Or their ral[illegible: 1+ letters], Or, direction.

5. Which is as a bridegroom coming out of his chamber , and rejoyceth as a strong man to run a race.

Gloriously adorned with Lights as with a beautiful Garment, and smiling upon the lower World with a pleasant Countenance.

In which he is Poetically supposed to have rested all Night, and thence to break forth as it were on a sudden, as both Sacred and profane Poets represent the Matter.

Who being Conscious and Confident of his own strength, and promising to himself Victory and the Glory which attends it, sets upon his work with great Pleasure.

Marginal references: Eccles. 1. 5.

6. 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 .

His Course is constant from East to West, and thence to the East again.

There is no part of the Earth which doth not one time or other feel the Comfort and Benefit of it's Light and Heat.

7. The law of the LORD is perfect , converting the soul: the testimony of the LORD is sure , making wise the simple .

(i. e.) The Doctrine delivered by God to his Church, whether by Moses or by other Prophets, and holy[illegible: 1+ letters]men of God after him: for the Title of Law is given not only to the Ten Commandements, or the moral Law, as it is, Rom. 2. 23, 25, 27, 31. but also to the whole Word of God, as Psal. 1. 2. and 119. 70, &c. Ier. 8. 8. Mal. 2. 6. to the Psalms, as Ioh. 10. 34. and 15. 25. Comp. with Psal. 82. 6. and 35. 19. and to the Writings of the Prophets, 1 Cor. 14. 21. Comp. with Isa. 28. 11. yea even to the Gospel it self, as Isa. 2. 3. and 42▪ 4. and 51. 4. 7. Rom. 3. 27. Gal. 2. 21. And in this general Sence it must be here understood, because the Effects here following▪ do not flow from one but from all the Parts of it, Precepts and Counsels, and Threatnings, and Promises, and God's gracious Covenant made with man therein revealed. Having discoursed hitherto of the Glory of God's shining forth in, and Demonstrated by the visible Heavens, and the Heavenly Bodies, he now proceeds to another Demonstration of God's Glory, which he Compares with and prefers before the former. Which he doth partly to prevent that Excessive admiration of the splendour and beauty of the Sun and Stars, by the Contemplation whereof the Hearkens were brought to adore them, an Error which the Israelites were not free from the Danger of, Deut. 4. 19. partly, to make the Israelites sensible of their singular Obligations to God, who besides that common Light and Influence of the Heavenly Bodies, had given them a peculiar and a more necessary and beneficial Light; and partly, to awaken and provoke the Gentiles (into whose hands these Psalms might come) to the study and love of God's Law, by representing those excellent Advantages, which they no less than the Iews might obtain by it.

Without fault or defect, fully and compleatly discovering both the Nature and Will of God, and the whole Duty and business of man, whom and how he is to Worship and Serve, what he is to believe and Practise, and whatsoever is necessary to his present and eternal Happiness. Wherein there seems to be a secret Reflection upon the former and natural discovery of God, by his works of Creation, as that which is defective and insufficient for the great and Glorious ends here following, which although it did declare so much of God's being and Nature, as left all men without excuse, Rom. 1. 20. yet did not fully nor clearly manifest the Mind and Will of God, nor direct and bring men to eternal Salvation.

To wit, from the Errors of Mind and Conversation, in which men without this Light do generally wander and Perish, unto God, from whom all men are naturally revo[illegible: 1+ letters]ted. Or, [illegible: 1 word] [illegible: 1+ letters]r [illegible: 1 word] ▪ as this Word is used, Ruth. 4. 15. [illegible: 1 word]. 2[illegible: 1+ letters]. [illegible: 1+ letters]. [illegible: 1 word] 1. 1[illegible: 1+ letters]. 16. Heb. restoring or bringing back the [illegible: 1 word], which was drooping and even going out of the Body, through grievous [illegible: 1 word] of the outward Man, and Terrors of the Mind and Con[illegible: 1+ letters]ience.

(i. e.) His law, so called because it is a Witness between God and Man▪ what God requires of Man, and what upon the performance of that Condition, he will do for Man.

Heb. faithful or true, which is most Excellent and Proper, and necessary in a Witness: It will not mis-lead or deceive any man, that trusteth to it or followeth it; But will certainly and infallibly bring him to Happiness.

Unto Salvation, as is expressed. 2 Tim. 3. 15. Which is the only true Wisdom.

This is added Either, 1. By way of Commendation or as a qualification of the Person whom God's word will make wise, he must be humble and foolish, and little in [illegible: 1+ letters]is own Eye[illegible: 1+ letters], and willing to be taught: See Mat. 11. 25. 1 Cor. 1. 2[illegible: 1+ letters], [illegible: 1 word]. For God resisteth the proud and scornful, and will not give this Wisdom to them; or rather, 2. By way of Contempt, which seems most agreeable both to the use of the Words, Prov. 1. 4. and 9. 6. and 14. 15. and 2[illegible: 1+ letters]. 3. and to the Scope of the place, which is to set forth the Excellency and E[illegible: 1+ letters]ficacy of God's Law in the general, without any Restriction to this or that sort of Men. So it may note the weak and foolish▪ even Persons of the lowest Capacities, and such are apt to mistake and are easily [illegible: 1+ letters]educed, as the Word implies. And yet these, if they will hearken to the Instructions of God's word, shall become Wise, when those who pro[illegible: 1+ letters]ss themselves Wise, shall by leaning to their own understanding, and despising or neglecting the Directions of God's word, become and prove themselves to be [illegible: 1+ letters]ools, Rom. 1. 22. But this is not spoken exclusively, as if no men of better Abilities were thus made Wise, but by way of Amplification, to shew the Usefulness of God's Word to men of all sorts and sizes.

Marginal references: [illegible: 1 word] [illegible: 1 word].; [illegible: 1 word] ▪ [illegible: 1+ letters]oring. [illegible: 1 word] ▪ 4▪ 15. [illegible: 1 word] ▪; Psal. 1[illegible: 1+ letters]9. 14[illegible: 1+ letters].

8. The statutes of the LORD are right rejoycing the heart : the commandement of the LORD is pure , enlightning the eyes .

Another word signifying the same thing with Law and Testimonies.

Both in themselves, as being free from Crookedness or Error, and in their Effect; as guiding and directing men in the right and ready way to eternal Happiness. Which also reflects upon that knowledge of Divine things, which men have by the light of Nature and works of God, or by the Doctrines of the Philosophers or others, that wanted or neglected the light of God's word, wherein there is a great deal of darkness and uncertainty, and Error and Danger.

Partly by that clear and certain knowledge of Divine things which it gives, for knowledge is pleasant to the Soul, Prov. 2. 10. and partly by the discoveries of God's Love and Grace to sinful men, in Offers and Promises of Mercy therein contained.

(i. e.) All his Commands.

Without the least mixture of Error, or injustice or Deceit: Which cannot be said of humane Laws.

To wit, of the Mind, with an evident and compleat manifestation of God's Will and Man's Duty: both which the works of Nature, and all the Writings of men discover but darkly and imperfectly.

Marginal references: Psal. 119. 140.

9. The fear of the LORD is clean , enduring for ever : the judgments of the LORD are true and righteous altogether u.

By which he understands not the Grace of God's fear, as this Phrase is commonly taken; nor the whole Worship of God, as it is taken, Psal. 34. 9. 11. Mat. 1[illegible: 1+ letters]. 9. but the Law and Word of God, which is the only thing that is h[illegible: 1+ letters]re commended, and which is meant by all the other parallel Titles of his Testimony, and Statutes, and Commandements, and Iudgments, and consequently by this of his [illegible: 1+ letters]ear, which is as it were hemmed in within them. And this may well be so called by an usual Metonymy, because it is both the Object and the Rule, and the Cause of this Grace of holy Fear; as God himself is called Fear for the like reason, Gen. 31. 53. and in the Hebrew, Psal. 76. 11.

(i. e.) Sincere, not adulterated with any mixture of Vanity, or Falshood, or Vice, not requiring no[illegible: 1+ letters] allowing any uncleanness or wickedness, as the Religion of the Gentiles did.

Constant and unchangeable, the same for Substance in all the Ages of the Church and the World. Which is most true, both of the moral Law, and of the Doctrine of God's Grace and Mercy to sinful and miserable man; which two are the Principal part[illegible: 1+ letters] of that Law, of which he here speaks, as is Evident from the whole Context. For as the difference between the Old and the New Testament, that lyes only in Circumstantial and Ceremonial, or Ritual things, which are not here intended; and that Alteration also was foretol[illegible: 1+ letters] in the Old Testament, and consequently, the accomplishment of it did not destroy, but confirm the certainty and constancy of God's word. This also is opposed to humane Laws, wherein there are, and ought to be manifold Changes, according to the difference of Times and People and Circumstances.

(i. e.) God's Laws frequently called his Iudgments▪ because they are the Declarations of his righteous Will and as it were his legal o[illegible: 1+ letters] judicial Sentence by which he expects that men should govern themselves, and by which he will judge them at the last day.

Marginal references: Heb. truste

10. More to [illegible: 1+ letters]e desired are they than gold, yea, than much fine gold : sweeter also than honey , and the honey comb .

Than Gold of the best quality, and in the greatest quantity.

Which was most sweet in those Eastern Countries.

Than that Honey which the Bees have ▪most diligently wrought in their Combs, and which freely flows from them; which is sweeter than the rest.

Marginal references: Psal. 1[illegible: 1+ letters]9. 12. 127 Prov. 8. 11. 19.; Psal. 119. 103.; Heb. [illegible: 1 word] [illegible: 1 word] of [illegible: 1 word].

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

I thy servant, though a King and a Prophet, and of some Repute for Wisdom and Knowledge, yet I am daily taught by them. Or, [illegible: 1 word], as Dan. 12. 3. or clearly admonished, as this word signifies, [illegible: 1 word] 18. 20. 2 Kings 6. 10. Eccles. 4. 13. [illegible: 1 word]. 3. 17, &c. and 33. 3. 9. It is a faithful and excellent Monitor to shew me my Duty in all Conditions, and to preserve me from falling into sin and danger, and Mischief.

To those that make it their great Design, and care to conform their whole Lives to them. For he speaks not of a Legal and perfect keeping of them, which no man attaineth to in this Life, [illegible: 1 word]. 7. 20. G[illegible: 1+ letters]l. 3. 10, 11, 12. 1 Ioh. 1. 8. but of doing it in an Evangel[illegible: 1+ letters]al Sence, with the allowances which God through Christ makes for Humane infirmities.

In this Life, and especially in the next.

12. Who can understand his Errors ? cleanse thou me from secret faults .

This may be here added Either, 1. As a further Proof of the Excellency and necessity of God's Law, because mens Errors are so many and hard to be discovered and prevented, that they indispensably need such a Friend and Counsellor as the Law is to give them the true knowledge of themselves and of their sins. Or 2. As a just and sorrowful Censure of himself, upon the Consideration of the exact Purity of God's Law, and the Comparing of his Life with it. Thy Law, O Lord, is Holy and just and Good. But I am a poor sinful Wre[illegible: 1+ letters]ch falling infinitely short of it, and Condemned by it. Or 3. As a signification of the insufficiency of God's Law, strictly so called for the healing and saving of mens Souls, and of the necessity of further supplies of the Gospel, and grace of God; whereby the eyes of their Minds may be enlightned to see that light which shines in God's Law, and their Hearts may be renewed to yield universal Obedience to it, for which therefore he prays in the following words. And withal he implies, that he did not expect that reward which he last mentioned as a just Recompence to his Obedience, which he confesseth to need a Pardon more than to deserve a reward, but only as an effect of God's grace and goodness.

Either, 1. His sins of ignorance, of which this word is used, Levit. 4. 2▪ 22, 27. [illegible: 1 word]. 5. 6. Or rather, 2. His sins in general [illegible: 1+ letters] [illegible: 1+ letters]ich afterwards he divides into secret and presumptuous sins) Or all deviations from God's Law, which are thus called, 1 Sa[illegible: 1+ letters]. 26. 21. Psal. 119. 67, 118. Heb. 9. 7. Iam. 5. 20. The Sence is, I cannot comprehend the numbers or the several kinds, or all the Hainous Aggravations of my sins.

Both by justification or the Pardon of my sins, through the Blood of thy Son which is to be shed for me; and by Sanctification through thy holy Spirit, co-working in and with thy Word, to the further Renovation of my Heart and Life: For these are the two ways of c[illegible: 1+ letters]eansing Sinners, most frequently mentioned both in the Old and New Testament▪ Though the first may seem to be Principally[illegible: 1+ letters] ▪ if not only, Intended, because he speaks of his past sins, which could be cleansed no other way but by Remission.

(i. e.) From the guilt of such sins as were secret Either, 1. From others; such as none knows [illegible: 1 word] God and my own Conscience: Or 2. From my self; such as I never observed▪ [illegible: 1+ letters]or did not discern the evil of. Pardon my unknown sins, of which I never repented particularly, as I should have done.

Marginal references: Psal. 40. 12.

13. Keep back thy servant also from presumptuous sins , let them not have dominion over m[illegible: 1+ letters] : then shall I be upright , and I shall be innocent from the great transgression .

Or, restrain, or withdraw. Which word is emphatical, and signifies Mans natural and great proneness even to the worst of sins, and the necessity of God's grace, as a Bridle, to keep men from rushing upon them. Having begged Pardon for his former Errors, he now begs grace to keep him from Relapses for the time to come.

Or, restrain, or withdraw. Which word is emphatical, and signifies Mans natural and great proneness even to the worst of sins, and the necessity of God's grace, as a Bridle, to keep men from rushing upon them. Having begged Pardon for his former Errors, he now begs grace to keep him from Relapses for the time to come.

From known and evident sins, such as are committed against knowledge and Del[illegible: 1+ letters]eration, with design and resolution, and Eagerness▪ with resistance against the Cheeks of Conscience, and the Motions of Gods Spirit, and with Contempt both of God's commands and Judgments, and so with Pride and ins[illegible: 1+ letters]lency, which this word signifies. See Exod. 21. 14. And such a sin was that of David's in the Matter of uriah, to which he seems to have an Eye; and prayeth to be kept from such Miscarriages.

That will be an Evidence of my Sincerity, and I shall have this Comfort, that although I am not absolutely Perfect, but incompassed with many Infirmities, yet I am an upright Person and such as thou wilst accept.

Thou wilst hold me for Innocent. Or, I hall be cleansed, or kept pare, as this Word primarily signifies.

(i. e.) From the guilt of such Presumptuous sins, which are indeed very great Transgressions, and such, as if accompanied with Obstinacy and Impenitency, thou wilst not Pardon. But as for other sins of ignorance or infirmity, thou wilst graciously remit them for thy Covenants sake, made with me in and through thy Christ. Oth. From much Transgression, or from innumerable sins, which usually follow the Commission of one Presumptuous sin, as David found by his own sad Experience.

i If I be at any time tempted to any su[illegible: 1+ letters] sins, Lord let them not prevail over me, and if I do fall into them, let me speedily rise again, and not willingly give up my self to the Custo[illegible: 1+ letters]ary practice of them.

Marginal references: Psal. 119. 133. Rom. 6. 12. 14.; Or, much.

14. Let the words of my mouth, and the meditation of my heart be acceptable in thy sight , O LORD my strength and my redeemer . &c.

Having prayed that God would keep him from sinful Actions, he now prays that God would govern, and sanctify his Words and Thoughts, wherein he had many ways offended, as he here implies, and oft in this Book confesseth and bewaileth. And this he the rather doth, because this Caution was very necessary to preserve him from Presumptuous sins, which have their first rise in the Thoughts, and thence proceed to Words and Expressions, before they break forth into Actions.

(i. e.) Be really good and Holy, and so wellpleasing to thee.

O thou who hast hitherto strengthened me both against my temporal and spiritual Enemies, and whose gracious and powerful Assistance, is absolutely necessary to keep me from my own corrupt Inclinations, and from all Temptations, to sinful Thoughts and Wor[illegible: 1+ letters]s, and Actions.

This Expression seems to be added emphatically, and with special respect to Christ, who was certainly much in David's Eyes, [illegible: 1+ letters]o whom alone this word Goel can here Properly belong, as may appear by my Notes, on Iob. 19. 25. to which I refer the Reader, and by whose Blood and Spirit alone, David could and did expect the Blessings and Graces, ▪for which he here prayeth.

Marginal references: Heb. my Rock.