Psalm XIX
Ver. 1-14. After exhibiting the harmonious revelation of God's perfections made by His works and Ills word, the Psalmist i)rays for conformity to the Divine teaching.
1. the glory of God—Is the sum of His perfections (Psalm 24. 7-10; Romans 1.20). handywork—old English
for work of his hands, llrmanicnt—.another word for heavens (Genesis 1.8). 2. uttereth—pours forth—as a stream--ii perpetual testimony. 3. Though there Is no articulate speech or words, yet without these their voice
Is heard (cf. Margin). 4. Their lino—or instruction—the Inlluenco exei led by their tacit display of God's perfections. Paul (Romans 10. S), quoting from the Septiiagint, uses sound, which gives the same sense. 5, 0. The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment; and his vigorous, cheerful, ilally, and extensive course, and his reviving heat (Including
light), well <llsplay the wondrous wl.sdom of his Maker. 7-U. The law Is described by six names, epitUeli^ huU
A Thanksgiving for Victory. PSALMS XX—XXII. Complaint and Prayer in Great DUtrcss.
throw, reaching to posterity, is due to their crimes (Exodus 20.5,6). 13. turn tlieir back lit., place them [as to the] shoulder, against the face of tlieiu—The shooting against their faces would cause theivi to turn their backs In flight. 13. The glory of all is ascribablc to God alone. PSALM XXII.
eJrects. It is a rule, God's testimony for the truth, His
spei-iiil ami goiieial prescription of duty, fear (as its cause) and judicial d(;(riMion. It is distinct and certain, reliable,
right, pure, holy, and true. Hence It revives those de-
pressed by doubts, makes wise the unskilled (2 Timothy
3. 15), rejoices tlie lover of truth, strengthens the despond-
ing (Psalm 18.4; :U. 0), provides permanent principles of conduct, and by God s grace brings a rich reward. 13-14. The clearer our view of the law, the more manifest are our sins. Still lor its full effect we need Divine grace to show us our faults, acquit us, restrain us from the prac-
Ver. 1-31. The obscure words Aijeleth Shahar in this
title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of tliese words. By some they are supposed (cf. Psalm 9.) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject—the sufl'erer being likened to a hind pursued by hunters in the early morning {lit., the dawn of day)—or that, wliile hind suggests the idea of a meek, innocent sufferer, tlie addition of morning denotes
tice, and free us from the power of sin. Thus only can our conduct be blameless, and our words and thoughts acceptable to God.