Psalm 19 — An Analysis
“I take this to be the greatest poem in the Psalter and one of the greatest lyrics in the world,” C. S. Lewis
“Haydn’s Creation suggests the power this psalm can still express in a work of music.”
Psalm 19 To the choirmaster. A Psalm of David.
The Revelation of Creation (vv. 1–6)
1 The heavens declare the glory of God,
and the sky above proclaims his handiwork.
2 Day to day pours out speech,
and night to night reveals knowledge.
3 There is no speech, nor are there words,
whose voice is not heard.
4 Their voice goes out through all the earth,
and their words to the end of the world.
In them he has set a tent for the sun,
5 which comes out like a bridegroom leaving his chamber,
and, like a strong man, runs its course with joy.
6 Its rising is from the end of the heavens,
and its circuit to the end of them,
and there is nothing hidden from its heat.
7 The law of the Lord is perfect,
reviving the soul;
the testimony of the Lord is sure,
making wise the simple; (Praise of I AM as author of Torah)
8 the precepts of the Lord are right,
rejoicing the heart;
the commandment of the Lord is pure,
enlightening the eyes;
9 the fear of the Lord is clean,
enduring forever;
the rules of the Lord are true,
and righteous altogether.
10 More to be desired are they than gold,
even much fine gold;
sweeter also than honey
and drippings of the honeycomb.
11 Moreover, by them is your servant warned;
in keeping them there is great reward.
12 Who can discern his errors?
Declare me innocent from hidden faults.
13 Keep back your servant also from presumptuous sins;
let them not have dominion over me!
Then I shall be blameless,
and innocent of great transgression.
14 Let the words of my mouth and the meditation of my heart
be acceptable in your sight,
O Lord, my rock and my redeemer.
Historical Background
David authored Psalm 19. There is no compelling evidence to date the composition in the post-exilic period, but it might have been composed earlier. Because Psalm 19 is connected to Psalm 18 in poetry, subject matter, and in theme as both passages focus on God’s dominion over creation. One may assume that these and other details in the two passages led the compiler’s decision to place Psalm 19 after Psalm 18.
Psalm 19 is a classic presentation of divine revelation and its intended effects. It is divided into three parts: the revelation of creation, the revelation of God’s law, and a prayer for cleansing and preservation from sin. Because of difference in style and content in the first and second sections, many scholars claim that they were originally individual compositions. For example, Briggs and Morgenstern consider the first part of the psalm which praises God’s creation as originally non-Israelite — an old hymn to the sun god Shamash/ Shemesh[1] identified as El and not to Yahweh. Others suggest that it was an old hymn to the creator that the writer used as an introduction of his work.[2]
However, in context, verses 1–6 speak against pagan beliefs, which means God created the sun. The sun is the part of His creation rather than pagan myth. Thus the psalmist has “no intention of giving credence to a pagan god of justice and law when writing a hymn to Yahweh as the creator of the universe and the giver of the law.” [3]
Form and Theology
Genre: a psalm of wisdom, thanksgiving, and petition
Purpose: to instruct the nation; artfully teaching us to ground our prayers of humble piety in an awareness of the majesty of both creation and Scripture.[3]
Form: song, a hymn. A psalm (mizmor, a song sung to the pizzicato of a stringed instrument) of praise and petition, Characterized as it is by parallelism, terseness, and heightened style, including manifold figures of speech (metaphors, metonymies, personification, etc.).
Three stanzas consisting of seven quatrains (two lines; 1–2, 3–4, 5–6, 7–8, 9–10, 11–12, 13–14).
Conceptual unity, emphasis on two books of God of revelation: God’s general revelation in creation and of his special revelation in Scripture
Parallellism examples:
Inclusionary form and the chiastic structure in the Masoretic Text.[4]
Parallelism without any chiastic features:[5]
Theological Analysis of each Text
II. Natural Revelation: The heavens under the dominating influence of the sun constantly reveal the glory of God (1–6)
a. All creation is a clear witness to the glory of God (1–4a)
The firmament and heavens, personified as hymnists, proclaim that God’s government over them shows his glory and knowledge, which encourages covenant people to submit to I AM’s government of society through the Torah.[6] The act of creating everything by His own will and through His own command reveals his power; all aspects of creation reveal his wisdom; and the beauty of all creation reveals the beauty of God. In verse three makes the point that the heavenly witnesses seem to be silent, but their testimony is heard continuously.[7] Natural revelation is without words and is universal, being unrestricted by the division of languages. It transcends human communication without the use of speech, words, and sounds.[8] However, in 19:4a, the heavenly revelation continues throughout the whole earth, the “words” reaching to the end of the inhabited world.
b. The sun on its vigorous and powerful course dominates the heavenly proclamation (4b–6).
The middle of 19:4 changes focus from the whole creation to the dominating part of creation, the sun. The poetry refers to God’s creation as a tent in the heavens in which the sun spends night. This shows that the psalmist continues to use personification, standing for the sun as a vigorous bridegroom.
However, this section has more than a poetic description. In the ancient world, the pagans worshipped the sun god, called either Shamash or Shamshu. The Babylonian god Shamash is called the “bridegroom.” In response, the psalmist draws attention to expression against the pagan myth. Allen Ross articulates that “the sun may be compares to a mighty man rising in the morning from a bridal chamber; but contrary to pagan myth it is still the sun, and the language is poetic. The sun is just part of God’s creation.”[9]
III. Specific Revelation: The word of the LORD is most desirable because it not only reveals God’s will but also transforms the lives of people (7–11)
In 19:7, language, style and content abruptly change from the revelation of God’s creation to the value of the word of the LORD. Although the natural revelation proclaims the power and majesty of God, it cannot communicate the details as the specific revelation. The material in verses 7–11 emphasizes the law.[10]
a. The word of the LORD reveals God’s will and transforms the lives of people (7–9).
There are six aspects of the word of the LORD:
- Law (tòrâ): the comprehensive term for God’s revealed will, an individual teaching, the law given at Sinai or all of Scripture
- Testimony (‘ēdût): its aspect as truth attested by God himself, the laws and commandments that make up the covenant God made with Israel
- Precepts: the precision and authority with which God addresses us
- Commandment: a reference to the entire law with all its commandments and provisions
- Fear: the human response fostered by his word, reverential awe in the believer
- Ordinances: the judicial decisions he has recorded about various human situations[11]
b. The word of the LORD is desirable and enjoyable because it enables people to be pleasing to the LORD (10–11).
After the value and effect of the word of the LORD in the lives of people, the psalmist tells his delight in and benefit from the word of the LORD. The word of God is sweet and desirable in the enrichment and satisfaction of life. David reflected on its impact in his life (11) both warning and rewarding.
IIII. Response to Divine Revelation: The proper response to divine revelation is the confession of sin and the desire to be accepted by God (12–14).
After expressing natural and the specific revelation, the psalmist reflects on himself in relation to God and his revelation. David responds with an acknowledgment of his way and a prayer for cleansing from sins and preservation from sinfulness.[12]
a. Believers must pray for cleansing from hidden faults (12).
b. Believers must pray for preservation from presumptuous sins (13).
c. Believers must always pray that their words and thought be acceptable to the LORD (14).
Use of a Corporate Worship
Psalm 19 shows the revelation of God in nature and in his word. In addition, the value of revelation calls for a response and the highlight of this psalm extends to the psalmist’s response. Allen Ross mentions that, “The careful contemplation of the revelation of the LORD in creation and scripture will inspire greater adoration and renewed spiritual commitment in the believer. . . . Divine revelation leads people to praise God, to confess their sins, and to renew their commitment to obey.”[13] This is connected to a biblical worship. God reveals himself to his people through the creation and his word. As a response, believers realize their sinfulness, are regenerated by the Holy Spirit, and live as worshipers.
This psalm may be used in worship services focusing on themes of creation, divine instruction, and humble piety; an act of preparation for prayer, for hearing God’s Word, or for worship itself.[14] In the Revised Common Lectionary, Psalm 19 is used in Easter, ordinary time after Pentecost, Lent, Ordinary time after Epiphany. It may also be featured in services that focus on a Christian response to the creation to the Earth Day.
[1] In Mesopotamian religion, Shamash refers the god of sun, https://www.britannica.com/topic/Shamash
[2] Allen Ross, A Commentary on the Psalms, (Grand Rapids, MI: Kregel Academic & Professional, 2011), 467–8.
[3]Ross, 466.
[4] C. Richard Wells and Ray Van Neste, Forgotten Songs: Reclaiming the Psalms for Christian Worship (Nashville, TN: B&H Publishing Group), 12.
[5] Tremper Longman III and David E. Garland, The Expositor’s Bible Commentary: Psalms (Grand Rapids, MI: Zondervan, 2008), 215.
[6] Gerald Henry Wilson, Psalm Volume 1, (Grand Rapids, MI: Zondervan, 2002). Ebook version.
[7] The Psalms as Christian Worship: A Historical Commentary, (Grand Rapids, MI, 2010), 358.
[8] Ross, 475.
[9] The Expositor’s Bible Commentary, 215.
[10] Ross, 477.
[11] Ibid., 478.
[12] Ibid., 478–81; Derek Kidner, Psalsm 1–72, (Downers Grove, IL: IVP Academic, 2014). Ebook version.
[13] Ross, 482–86; The Expositor’s Bible Commentary, 219.
[14] Ross, 487.
[15] Psalms for All Seasons: A Complete Psalter For Worship, (Grand Rapids, MI: Faith Alive Christian Resources, 2012), 96.
[16] Ross, 470.
