Psa 19.1-14 tells us about how precise and flawless the heavens are, which are a manifestation of the wisdom and power of God. However, they are not the ultimate source of revelation. The study of God’s word in the Scriptures gives us the ultimate source of God’s revelation to man (Rom 1.1-32). This psalm is part of the readings for Yom Kippur and the Sabbath.
This psalm (song) begins, “For the Conductor; a Song of David.” Psa 19.1-6 says the “heavens are telling of the glory (kivod) of God.” They “stimulate” man to sing praises to God. The “expanse” declares the work of God’s hands and they “speak” to man but there is no speech or words. Their precision is evident all over the earth (Rom 1.19).
Psa 19.4-5 talks about “their line” (like a plumb line used in construction) is very precise. He placed a “tent” (ohel) for the sun. The sun is surrounded by a jacket of gases called an atmosphere. This atmosphere is composed of several layers called the photosphere, the chromosphere and the corona. The corona is the outermost part of the sun’s atmosphere and it can be seen during an eclipse, for example.
The sun is also seen as a “bridegroom coming out of his chamber (the wedding chamber called a “chupah”-Joel 2.15; Isa 26.20). This gives us a picture of a wedding where the guests come out to great the bridegroom. All creation is like that every morning. It rejoices when the light of the sun is seen and felt.
Eschatologically, these verses also allude to the coming of the Messiah (Joel 2.15-16; Isa 26.20; Mal 4.2). Yeshua came with a “protective covering” called the flesh because he is Yehovah (Phil 2.5-8; Heb 13.8). We could not live if we saw him in all his glory as Yehovah without the flesh. The earth would “burn up.”
Believers are seen as the righteous and so the moon is a picture of this concept. Just as the moon has no light in itself, the righteous do not have any light of our own, either. But, they “reflect” the light of the sun (Isa 30.26).
When Yeshua returns and comes out of this “chamber” in heaven after the wedding week (Birth-pains-Joel 2.15-16) creation will see him and rejoice as the light of the sun is seen and felt. It’s “rising” is from the extreme end of the eastern sky to the extreme end of the western sky. When Yeshua returns, “every eye will see him” (Rev 1.7) and nothing will be hidden from his light.
Then in Psa 19.7-9 David tells us about the great value of the Torah. He says the Torah of the Lord is “perfect, restoring the soul (nefesh).” It is “blameless” and it is to make the soul complete. It removes the person from the path that leads to destruction because the word “restore” in v 7 is “shuv” in Hebrew and it carries the idea of “convert” (Matt 19.21; Mark 10.21; Exo 31.18; Jam 1.25; Isa 42.21; 2 Cor 3.6; Rom 7.12-13; Matt 5.48).
Then David uses a second word relating to the Torah and that is the word “testimony” in v 7 and it is “edut” in Hebrew. The “edut” (also means witness) is sure (Hebrew word “emunah” where we get the word “faith” from in English, meaning confidence and action), making wise (chachmah) the simple” (Isa 33.6; Heb 11.1).
The third word used for the Torah here is “precepts” and that is “pekude” in Hebrew, meaning “orders.” It is saying that they are “right, rejoicing the heart.” This would include the laws in the Torah that we can’t explain, like the kosher laws, etc. A fourth word is used which is “commandments” (mitzvah) and it means “good works.” The only good works we can do is keeping the Torah. These commandments “are pure (clear cut), enlightening the eyes” and this would include moral laws pertaining to adultery, murder, theft and the like.
The fear of the Lord is another way of saying the Word of the Lord. The word connects us to the “awe” (reverence) of God. This fear (or the word) is “pure (tahor), enduring forever” (olam). This is a fifth way of describing the Word of God (Torah). A sixth way is seen in what David says, “The judgments of the Lord are true (emet) and righteous (zadik) altogether.” The word for “judgments” is “Mishpatim” and these laws would include Temple and ritual laws.
Before we move on, let’s look at these terms again because they are important. They are so important that they are mentioned in some form in every verse of Psa 119.1-176 as we shall see when we get there. We know about the word “Torah” and it is translated as “law.” In the New Testament, the Greek word “nomos” is a loan word from Hebrew and the Aramaic and used for the Torah, translated “law” in English. The primary Aramaic word for the Torah in the Tanak portions of the Aramaic Peshitta is “namosa” and it is a from a Semitic root (“Nem”) meaning “to civilize.” The word Torah means “teaching, guidance and instruction.”
The word “Mitzvot” means “commandments” as we have said and is fulfilled by a specific action. These actions would include the moral laws like murder, theft, robbery and adultery for instance. The word “Chukim” means “statutes” and this would include the commands we don’t understand, like the kosher laws, various washings and the Red Heifer (Parah Adumah).
The “Mishpatim” are the “judgments” as we have said and these are what we can understand and they are made up of ordinances, decrees and social laws, including the Temple service. The “Edut” are the “testimonies” such as prophecies and evidence (witness). All of these words are used over and over again in the Scriptures so it would be a good idea to be familiar with them and to know the differences.
In Psa 19.10-11 David tells us about the great value of the Torah, Mitzvot, Chukim, Mishpatim and Edut. They should be more desirable than gold or any earthly luxury. They are sweeter than honey meaning they are not a burden, as some say (Matt 11.29-30; 1 John 5.3; Prov 24.13). Honey is only sweet for a time, but not Torah wisdom. If you eat too much honey you can get sick (Prov 25.16), but not so with the Torah.
David says, “by them thy servant (eved) is warned.” The word for “warned” is “zahar” and it means to “shine, to send out light, to teach.” It is related to the word “Zohar” which mean “radiance or splendor.” It is translated as a “window” in Gen 6.16. In keeping the Torah there is great reward (v 11).
In Psa 19.12 it says in the first part of the verse that the clearer you understand the Torah the clearer our sins are so we can deal with them (1 John 3.4; Rom 3.20). This is where the instruction, guidance and teaching of the Torah comes in. Errors are due to our imperfect levels of understanding and reasoning. David says in the second part of v 12 that he wants the Lord to “acquit me of hidden faults.” These are the unknown sins and are impossible to connect unless Yehovah shows us.
In Psa 19.13 David says that he wants to be restrained from intentional sins. Where he says “then I shall be blameless (perfect, mature)” there is an extra Hebrew letter “Yod” after the aleph. This extra Yod has the numerical value of ten, and it represents the Ten Commandments, the perfect code of law. Then David will be acquitted (cleared) of great transgression (open rebellion).
In Psa 19.14 David ends this psalm with a verse that is used in Hebrew prayers. He says, “Let the words of my mouth and the meditation of my heart (do not limit me to just my words but also the thoughts of my heart/mind/soul/spirit. Pay attention to those, too!) be acceptable (find favor) before you, Yehovah, my rock (David uses rock again) and my redeemer (from sin and mistakes). Redeemer is the word “Goel” and it means a “kinsman redeemer.” So lets talk about that concept.
To be a “Goel” or kinsman redeemer a person had to meet three criteria. He had to be the next of kin, be willing to redeem and be able to redeem. So, for Yeshua to be our Goel and redeemer, he had to be our “next of kin.” That is one reason he had to become a man and be the “first-born.” He had to be related to us by blood. He also had to be willing to be our Goel, and that was why he came to earth (John 18.28-38; Luke 23.6-25). He also had to be able to redeem by paying the redemption price (John 19.28-30).
Psa 20.1-9 has the theme that the salvation of God’s people does not depend on physical power, but on prayer. It begins, “For the Conductor; a Psalm of David.” Then David says, “May the Lord answer you in the day of trouble.” This can mean when an enemy lines up against you, but the “day of trouble” is also an idiom for the Birth-pains of the Messiah (Dan 12.1; Luke 21.28). Then it says “May the name of the God of Jacob set you on high” (on the high ground, impregnable). Here we see an allusion to the “time of Jacob’s trouble” (Gen 35.3; Jer 30.4-8).
This psalm has nine verses and this alludes to a nine month pregnancy and then the “birth-pains.” It also has 70 words in Hebrew corresponding to the 70 nations of the world who will be against Israel and the Messiah during the birth-pains.
God will send “help” (“ezracha”) from the sanctuary and the courts in the Temple were called the “Azarah” and it is related to the word used here in Hebrew. Before a battle they would offer bread and burnt offerings (1 Sam 13.8-12) and God would “remember” them (Num 10.9-10). Then we have the word “Selah” meaning to pause or prostrate (v 1-3).
David wants to protect the kingdom and the people, and this was his desire. Our desires should also be in line with God’s purposes so that he fulfills our plans. That is what “in the Spirit” means. As a result, we will return from our spiritual battles and others will sing for joy because of our victory, and raise banners over the captured enemy and their territory (v 4-5).
David says he knows that Yehovah will save “his anointed” and this is in reference to himself as the anointed king, but this also alludes to the Messiah when he returns from his battles after the birth-pains. Some thought that there was no salvation for David from God, but his victory shows he truly was God’s “anointed” (Mashiach).
Some who attack trust in chariots and horses, but that means nothing if Yehovah is our defense (Exo 15.11). David also knows that God guides him and orders his steps, and he will trust in the name of Yehovah (Prov 18.10). The charioteers fell and were defeated, but David and the righteous were “invigorated.”
Then he says, “Save (“hoshiah”) O Lord; may the king (Yehovah) answer us in the day we call.” Israel and those who led her are answered when they called out in prayer, and very often that is the only powerful weapon they have (v 6-9). We need to remember that we have a mouth that can be a tremendous weapon when we pray (Jam 5.16).
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