Exegetical and Hermeneutical Commentary of Psalms 19:4
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,
4. This proclamation is universal. The phrase Their line is gone out &c., is to be explained by Jer 31:39; Zec 1:16. The measuring line marks the limits of possession. The whole earth is the sphere throughout which the heavens have to proclaim their message. The rendering of P.B.V. their sound follows LXX, Vulg., Symm., Jer., Syr., but it is not justifiable as a rendering of the present text, though it may be got by an easy emendation.
A wider application is given to these words by St Paul in Rom 10:18. But his use of them is not merely the adoption of a convenient phrase. It implies a comparison of the universality of the proclamation of the Gospel with the universality of the proclamation of God’s glory in Nature.
In them &c.] How naturally the poet singles out the Sun as the chief witness to God’s glory, and personifies it as though it were a king or hero, for whose abode the Creator has fixed a tent in the heavens.
Fuente: The Cambridge Bible for Schools and Colleges
Their line – That is, of the heavens. The word used here – qav – means properly a cord, or line:
(a) a measuring line, Eze 47:3; Job 38:5; Isa 44:13; and then
(b) a cord or string as of a lyre or other instrument of music; and hence, a sound.
So it is rendered here by the Septuagint, phthongos. By Symmachus, echos. By the Vulgate, sonus. DeWette renders it Klang, sound. Prof. Alexander dogmatically says that this is entirely at variance with the Hebrew usage. That this sense, however, is demanded in the passage seems to be plain, not only from the sense given to it by the ancient versions, but by the parallelism, where the term words corresponds to it:
Their line is gone out through all the earth;
Their words to the end of the world.
Besides, what could be the sense of saying that their line, in the sense of a measuring line, or cord, had gone through all the earth? The plain meaning is, that sounds conveying instruction, and here connected with the idea of sweet or musical sounds, had gone out from the heavens to all parts of the world, conveying the knowledge of God. There is no allusion to the notion of the music of the spheres, for this conception was not known to the Hebrews; but the idea is that of sweet or musical sounds, not harsh or grating, as proceeding from the movements of the heavens, and conveying these lessons to man.
And their words – The lessons or truths which they convey.
To the end of the world – To the uttermost parts of the earth. The language here is derived from the idea that the earth was a plane, and had limits. But even with our correct knowledge of the figure of the earth, we use similar language when we speak of the uttermost parts of the earth.
In them – That is, in the heavens, Psa 19:1. The meaning is, that the sun has his abode or dwelling-place, as it were, in the heavens. The sun is particularly mentioned, doubtless, as being the most prominent object among the heavenly bodies, as illustrating in an eminent manner the glory of God. The sense of the whole passage is, that the heavens in general proclaim the glory of God, and that this is shown in a particular and special manner by the light, the splendor, and the journeyings of the sun.
Hath he set a tabernacle for the sun – A tent; that is, a dwelling-place. He has made a dwelling-place there for the sun. Compare Hab 3:11, The sun and moon stood still in their habitation.
Fuente: Albert Barnes’ Notes on the Bible
Psa 19:4
Their line is gone out through all the earth.
The Christian brotherhood the support of Christian missions
All tradition has interpreted this Psalm of the goings forth of the Spirit in the everlasting Gospel. Nor could a nobler image of the diffusion, the all-pervading and all-penetrating progress of the Gospel of peace be conceived than what the visible heavens present. In antiquity there was no more favourite emblem of the all-pervading presence of Christ than the sun, which, set in heaven, is yet, in its infinite and ceaseless communications of life, present on earth also. Nor does any emblem more frequently occur in Holy Scripture of the bright and peaceful outgoings of the teachers of the faith than the stars; nor any of the streaming in of Divine grace upon the souls of men, in their onward course, than that of light. The Psalmist expresses the view of the Catholic Church, not as man has marred it, but as existing in the eternal mind. And, indeed, the first promise of its fulfilment seemed to foreshow such an end. Who would not have expected from the Acts of the Apostles a very different conclusion from what we now see? Even after the apostolic age there seemed no check in the wondrous progress of the unearthly faith. If the united voice of the Church Catholic, with one undeviating witness for her Lord, had sounded out unceasingly during the fifteen centuries that have since passed, would not the full scope of the prophetic vision have been fulfilled? But a change soon came over the Churchs course. What is our prospect now? To us–the English portion of the Catholic communion–a wider field has been opened and ampler powers given for our extension, than ever since the days when the Apostles dispersed themselves from Jerusalem, have fallen to the lot of any single people We are comparatively powerless when we work alone. We are bound together on the principle that mutual intercessions are the strength of the Churchs work. But all efforts fail unless Christ be within us as our life and power. How can we move onward unless He go forth with us? (T. T. Carter, M. A.)
The being of God proved from universal consent
David does in this place affirm the universality of religion. He supposes the heavens to speak, an universal language, heard, and understood, by all. Hence we argue the existence of God. The argument is, according to Lactantius, that universal and unanimous testimony of people and nations, through all courses of time, who, otherwise differing in language, customs, and conceits, only have agreed in this one matter of opinion. Opinion of Aristotle as to degrees of probability: that which arises from this source approaches near to demonstrable truth, Testimonies of ancient philosophers to this agreement, as well as to its force and efficacy. That men should thus conspire in opinion must needs arise either–
1. From a natural light implanted in mans nature; or,
2. From a common inclination in his soul; or,
3. From some prevalent reason, obvious to all men; or,
4. From some common fountain of instruction or primitive tradition.
And from any one of these ways being allowed our argument will gain weight and force. If we acknowledge either of the two first we do in effect yield the question: if nature forcibly drives men into this persuasion, how extravagant will it be to oppose her! And if we grant that plain reason, apparent to the generality of men, hath moved them to this consent, do we not, by dissenting from it, renounce common sense? But if we say that it arose in the last manner, from a common instruction or primitive tradition, we shall be thereby driven to inquire who that common master or author of the tradition was: of any such we have no name recorded; we find no time designated when it began to arise. Who, then, were the teachers, but the first parents of mankind? Thus does this consideration lead to another very advantageous to our purpose: first, as proving the generations of men had a beginning; secondly, as affording us their most weighty authority for the doctrine we assert. For–
1. Supposing mankind had a beginning on this earth, whence could it proceed but from such a Being as we describe?
2. Supposing this notion derived from the first men, who instilled it into them? Why should they conceive themselves to come from God if He that made them did not discover Himself to them? Thus do these two notions, that of general tradition concerning God, and that concerning mans origin on earth from one stock, mutually support each other. As to His eternity: if God made all things, He could not receive being from another; and what reason is there to suppose that He should? But as nothing can receive a being from itself, or from mere nothing spring up into being, therefore the Maker of the world must be eternal. Something of necessity must be eternal, otherwise nothing could have been at all; other things show themselves to have proceeded from the wisdom, power, and goodness of One: whence that One is eternal; and so all nations have consented that God is. That He is immortal and immutable doth also follow plainly: for He, not depending for His being, or anything thereto belonging, or any other thing, neither can He depend for His continuance or conservation; having power superior to all things, as having conferred on them whatever of power they have, nothing can oppose Him, or make any prevalent impression on Him, so as to destroy or alter anything in Him. Also, from His making, His upholding, His governing all things, is consequent, that He was ever and is everywhere: where His power is, there His hand is; for every action with effect requires a conjunction of the agent and patient; nothing can act on what is distant. That with His presence and power He doth penetrate all things, operating insensibly and imperceptibly, doth argue the spirituality of His being; and that He doth consist of such matter (so extended, so divisible) as those things do, which we by sense perceive. His overreaching wisdom implies Him incapable of being deceived; and His overbearing power signifies that He doth not need to deceive; and His transcendent goodness proves Him unwilling to deceive: the like we may say of doing wrong; whence are consequent His perfect veracity and justice. Lastly, the excellency of His nature, the eminency of His wisdom and power, the abundance of His goodness; as also, His having given being, then preserving it to all things, do infer His rightful title to supreme dominion; and accordingly, that all love, all obedience, all praise and veneration are due to Him; according to the devout acknowledgment of those blessed elders: Thou art worthy, O Lord, to receive the glory and honour and power (or authority), because Thou hast made all things; and for Thy will they are and were created. (I. Barrow, D. D.)
In them hath He set a tabernacle for the stem.—
The gifts of nature
There was once a time, in the history of the world, when it was the strongest possible temptation to mankind to worship the great objects of nature, but especially those in heaven, and of these especially the sun. In those countries more particularly where the sun is so bright, so powerful, so omnipresent throughout the year the temptation was stronger than anywhere else. Wherever in the Old Testament we hear of the worship of Baal, it is the worship of the sun; and of all the temples so dedicated, this is the most splendid, and the ancient city was called from this worship Baalbec, or the City of the Sun. We know from the Bible, we know also from the history of this very temple, that this worship was corrupted into the most shameful sensuality; so that, to the Israelites first, and to Christians afterwards, it became a duty to put it down altogether. And this corruption is in itself instructive, as teaching us that the highest love of art and the keenest appreciation of what is beautiful, if left to itself without some purer and higher principles, may and will degenerate into mere brutal self-indulgence and cruelty. But it is always better, if we can, to see what was the good element which lies at the bottom of any character or institution–what there was in the thoughts that raised these solid foundations and these towering columns, which we may also imitate for ourselves. Without falling into those dark errors and sins with which they were once connected. Therefore we could have chosen no more fitting text than the one read to you. Its words tell you of the genial life-giving power of the great light of day, of the glory of his rising, of the strength of his rays, of the regularity of his course, of the penetrating power of his heat, and they spring from a feeling common to the Hebrew Psalmist and to those who raised this heathen temple. What, then, are the good points in that ancient belief which the true religion has adopted for its own and sifted from the surrounding evil? This temple itself is connected with the history and traditions both of the wisest and greatest thoughts of ancient times, and with the basest and most foolish. Its earliest foundations are said to go back to the days of Solomon, the wisest of men. In its latest times it had for its High Priest the most infamous and effeminate of all the Roman emperors–the miserable Heliogabalus. Between the two there was at first sight but little in common. Little, indeed, there is; but it is that little which is so useful to consider.
I. The sense of deep thankfulness for the gifts of nature. Those who lived in old time expressed, as we see, their gratitude and reverence for the gifts of nature by this magnificent temple. Let us express our gratitude and reverence in the offering of pure hearts and good lives to Him who has thus graciously guided us so nearly to the close of our pilgrimage.
II. And this brings me to the second truth which the contemplation of the natural world–of the sun in his strength–suggested to the Psalmist: the order, the regularity, the law of their operations. And this law immediately recalled his mind to the highest example of all law–the unchangeable moral law of God. He tells us how the law of God (the revealed law of goodness, the natural law of conscience) is not only what we are bound to follow as our duty, but is the surest source both of our wisdom and our happiness. See how he expatiates on this theme in the remainder of the Psalm. (Dean Stanley.)
The sun of righteousness
There is no doubt that this verse describes the nativity of our Lord. The sun, that we see in the eastern heavens, is made to us an image of our incarnate Lord and Saviour, issuing from the Virgins womb to be the light and life of the Church. It is not a new or strange thing for Holy Scripture to give such a turn as this to the works of nature, the things which we see daily. Compare the figure in Malachi. Unto you that fear My name shall the Sun of Righteousness arise, with healing in His wings. And the figure used by Zacharias, The Day spring from on high hath visited us.
1. Everyone may understand that as the sun is beyond comparison the brightest object in these outward and visible heavens, so the great privilege of the kingdom of heaven, the kingdom and Church of Gods saints, is to have the Sun of Righteousness, God-made man, especially present, abiding and reigning in it. The same is true of every soul which is inwardly and spiritually conformed to Gods holy Church. It is lull of Christ, of Jesus Christ Himself, silently and mysteriously coming in and dwelling there.
2. As Christ is a sun to his Church by His glorious abiding in it, so the manner in which He came to be so is likened to a bridegroom coming out of his chamber, a figure for Christs marrying the nature of God to the nature of man, by taking on Him our flesh. Our Saviour, God made man for us, born for us, crucified and risen again, fills the whole Church and the whole world. Christ is whole in His whole Church, and in every part and member of it, as the sun in the firmament shines impartially on the whole world beneath him, and in his circuit visits each part in turn with his warming and life-giving beams. But Christs faithful people are more particularly made aware of His presence by the outward means of grace and the visible ordinances of His holy Catholic Church. (Plain Sermons by Contributors to Tracts for the Times. )
The tabernacle of the sun
It was not till the fourth day that God gathered the light together into the sun, and set the sun in heaven to give light upon the earth, and to rule the day. Like to this was the course which the same wisdom of God took in manifesting the light of truth, without which there can be no spiritual life or peace or joy. Such is the waywardness of man, that he can turn Gods choicest blessings into curses. The darkness was fighting against the light, his sin went well-nigh to choking it. But, in the fulness of time, God gathered the light together, as with the natural sun at the creation, and in His Son, to the end that all might see and know from whence and from whom the true spiritual light came If there was music in heaven when the Eternal Son left His throne, and departed to clothe himself in the weakness of humanity, what joy there must have been when He returned as conqueror. It was in the heavens that God set a tabernacle for the sun; and so in the heaven of heavens He set a tabernacle for His only-begotten Son. The Gospel, which till His ascension had been like a young half-fledged bird, which never ventured but a few paces from its nest, now suddenly put forth its wings, and flew to and fro over the earth, and ever and anon returned to its ark with an olive leaf in its mouth, telling that the waters of sin were abating. And as the sun gives not only light but heat, so does Christ soften, melt, and warm the heart by His grace There are eclipses of the sun; the shadow of the moon comes between the earth and the sun, and cuts off its light. This is like the reason of man. It was intended to give us light, but, like the moon, it can only give light as it reflects light from the sun, Christ. There are many things by which the light of Christ may be eclipsed from us. If we pray to Him diligently and heartily be assured He will not leave us in darkness. (J. C. Hare.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Their line; either,
1. Their admirable structure made exactly, and as it were by line: see Job 38:5; Zec 1:16. Or,
2. Their 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 writongs.
Is gone out, i.e. is spread abroad or drawn forth.
Through all the earth; so as to be seen and read by all the inhabitants of the earth.
Their words, 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 discover 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.
A tabernacle; which is a movable habitation, and therefore fitly applied to the sun, which is here described to be in constant and perpetual motion, Psa 19:5,6.
For the sun; which being the most illustrious and useful of all the heavenly bodies, is here particularly mentioned.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. Their lineor,”instruction”the influence exerted by their tacitdisplay of God’s perfections. Paul (Ro10:8), quoting from the Septuagint, uses “sound,”which gives the same sense.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Their line is gone out through all the earth,…. Not the line or writings in the book of the creatures, the heavens, and the earth, which lie open, and are legible, and to be seen and read of all men; nor the line and writings in the book of the Scriptures, called line upon line, and precept upon precept, Isa 28:13, which, though first given to the Jews, were written for the instruction of others, and have been communicated to them; but the line of the apostles: everyone had his line or measure; or the course he was to steer was measured out and directed to him; the line of one, where he was to go and preach the Gospel, reached so far one way, and the line of another reached so far another way; and what with one and another, their line reached throughout all the earth; see 2Co 10:13; the apostle citing these words in Ro 10:18; renders them, “their sound went”, c. the sound of the Gospel, as published by them which agrees with the next clause;
and their words to the end of the world; to the isles afar off, even to these northern and distant ones of England, Scotland, and Ireland, which were reached and visited with the Gospel, either by the apostles, or at least by some of the first ministers of the word;
in them hath he set a tabernacle for the sun; that is, in the heavens and firmament, where the natural sun is placed; and its habitation is fitly called a tabernacle, because it is always in motion and never stops: or this may have some respect to its setting, when, according to the common appearance, and to common understandings, it seems to be hid as in a tent or tabernacle; to be as it were gone to bed, and at rest; when in the morning it rises gay and cheerful, and comes forth like a bridegroom out of his chamber, as is said in Ps 19:5: but this is all to be understood, spiritually and mystically, of Christ the sun of righteousness, who has his tabernacle among his people, his churches; and particularly has a place, and the chief place, in the ministry of the Gospel, being the sum and substance of it; and this is of God’s putting there, who committed to his apostles the word of reconciliation, the sum of which is Christ; and this is what makes the Gospel so glorious a light, so clear a revelation as it is: the nature, continuance, and extent of this revelation, are described in the foregoing verses; the perspicuity and clearness of it is set forth in this clause, and in what follows.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 19:5-7) Since and are the speech and words of the heavens, which form the ruling principal notion, comprehending within itself both and , the suffixes of and must unmistakeably refer to in spite of its being necessary to assign another reference to in Psa 19:4. Jer 31:39 shows how we are to understand in connection with . The measuring line of the heavens is gone forth into all the earth, i.e., has taken entire possession of the earth. Psa 19:5 tells us what kind of measuring line is intended, viz., that of their heraldship: their words (from , which is more Aramaic than Hebrew, and consequently more poetic) reach to the end of the world, they fill it completely, from its extreme boundary inwards. Isaiah’s , Psa 28:1-9:10, is inapplicable here, because it does not mean commandment, but rule, and is there used as a word of derision, rhyming with . The of the lxx ( Symm.) might more readily be justified, inasmuch as might mean a harpstring, as being a cord in tension, and then, like (cf. ) , a tone or sound (Gesenius in his Lex., and Ewald), if the reading does not perhaps lie at the foundation of that rendering. But the usage of the language presents with signification of a measuring line for when used with (Aq. , cf. 2Co 10:13); and this gives a new thought, whereas in the other case we should merely have a repetition of what has been already expressed in Psa 19:4. Paul makes use of these first two lines of the strophe in order, with its very words, to testify to the spread of the apostolic message over the whole earth. Hence most of the older expositors have taken the first half of the Psalm to be an allegorical prediction, the heavens being a figure of the church and the sun a figure of the gospel. The apostle does not, however, make a formal citation in the passage referred to, he merely gives a New Testament application to Old Testament language, by taking the all-penetrating praeconium coelorum as figure of the all-penetrating praeconium evangelii ; and he is fully justified in so doing by the parallel which the psalmist himself draws between the revelation of God in nature and in the written word.
The reference of to is at once opposed by the tameness of the thought so obtained. The tent, viz., the retreat ( , according to its radical meaning a dwelling, from , cogn. , to retire from the open country) of the sun is indeed in the sky, but it is more naturally at the spot where the sky and the meet. Accordingly has the neuter signification “there” (cf. Isa 30:6); and there is so little ground for reading instead of , as Ewald does, that the poet on the contrary has written and not , because he has just used (Hitzig). The name of the sun, which is always feminine in Arabic, is predominantly masculine in Hebrew and Aramaic (cf. on the other hand Gen 15:17, Nah 3:17, Isa 45:6, Mal 4:2); just as the Sabians and heathen Arabs had a sun-god (masc.). Accordingly in Psa 19:6 the sun is compared to a bridegroom, who comes forth in the morning out of his . Joe 2:16 shows that this word means a bride-chamber; properly (from to cover) it means a canopy (Isa 4:5), whence in later Hebrew the bridal or portable canopy (Talmud. ), which is supported by four poles and borne by four boys, at the consecration of the bridal pair, and then also the marriage itself, is called chuppa. The morning light has in it a freshness and cheerfulness, as it were a renewed youth. Therefore the morning sun is compared to a bridegroom, the desire of whose heart is satisfied, who stands as it were at the beginning of a new life, and in whose youthful countenance the joy of the wedding-day still shines. And as at its rising it is like a bridegroom, so in its rapid course (Sir. 43:5) it is like a hero (vid., on Psa 18:34), inasmuch as it marches on its way ever anew, light-giving and triumphant, as often as it comes forth, with (Jdg 5:31). From one end of heaven, the extreme east of the horizon, is its going forth, i.e., rising (cf. Hos 6:3; the opposite is going in = setting), and its circuit ( , from = , Isa 29:1, to revolve) , to their (the heavens’) end ( = Deu 4:32), cf. 1 Esdr. 4:34: , . On this open way there is not , anything hidden, i.e., anything that remains hidden, before its heat. is the enlightening and warming influence of the sun, which is also itself called in poetry.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(4) Their line.Heb., kav, a cord, used of a plummet line (Zec. 1:16); a measuring cord (Jer. 31:39, where also same verb, gone forth). In Isa. 28:10, the word is used ethically for a definition or law. But neither of these seems very appropriate here. The verse wants sound or voice, and words of this intention actually appear in the LXX., Vulg., Symmachus, Jerome, and the Syriac.
The use which St. Paul makes of these words (Rom. 10:18) is as natural as striking. The march of truth has always been compared to the spread of light. But the allegorical interpretation based on the quotation, making the heavens a figure of the Church and the sun of the Gospel, loses the force and beauty of the Apostles application.
In them hath . . .This clause is not only rightly joined to Psa. 19:4, but concludes a stanza: the relative in the next verse of the Authorised Version mars the true construction.
A tabernacle.The tent-chamber into which the sun retired after his days journey, and from which he started in the morn, Aurora, or dawn (according to Grecian mythology) drawing back the curtains for his departure, was naturally a conception common to all nations. That the phenomena of sunset should engage the poets attention before those of sunrise was inevitable in a race who reckoned the evening and the morning were the first day. The LXX. and Vulg. completely spoil the picture by rendering he hath pitched his tent in the sun.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Their line The word generally means a measuring line, but here seems to take the sense of rule, law, as in Isa 28:10-17. The Septuagint has sound, ( ,) which Paul quotes, Rom 10:18, and applies to the universal spread of the gospel.
Words Used generally, and here figuratively, for any mode of conveying ideas or wishes, whether by words proper or other signs. Thus Pro 6:13, “He speaketh with his feet.”
In them In the midst of them; and the figure of his tent being pitched there is in allusion to the oriental custom of putting the tent of the emir in the centre of the encampment.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 19:4. Their line is gone out, &c. Their sound is gone out into all the earth, and their report, &c. Nold. 881. 926. Carpzov. Crit. S. Vitring. Obs. Sac. 841. See Rom 10:18. The meaning is, “They are legible all the world over.” He considers the sun, and other luminaries, as letters or characters placed in the expanded volume of the heavens, to be read by all the world.
A tabernacle for the sun The nuptials of the Jews, and other eastern nations, were celebrated with great magnificence and splendor. They were held under a tent, or canopy, erected for that purpose, to which custom David here alludes; as he does in the next verse to the custom of the bridegroom’s going out at midnight with lamps and torches. The passage will receive great light from our Saviour’s parable of the wise and foolish Virgins.
Fuente: Commentary on the Holy Bible by Thomas Coke
These verses contain a most delightful account of the heavens and the heavenly bodies, in their light and beneficial influence; and particularly with reference to the glorious luminary of the day, which is placed in the centre. Under the striking similitude of a bridegroom, or of a strong man, the sun is represented, as unceasingly issuing forth with renewed vigour from day to day, to enlighten, fertilize, and warm all the varieties of the earth. But much higher views had the inspired writer before him, when thus contemplating the glory, and splendor, and usefulness of this planet; it is of Jesus, the Sun of Righteousness, he speaks, and whose glories he celebrates. This is the tabernacle of our nature, here referred to, which God the Father provided, when a body he prepared for him, and in which God the Son tabernacled, when he became God manifest in the flesh. From whence, as the light and life of the world, he graciously communicates all the blessed rays of spiritual and eternal life. Here Jesus indeed rejoiceth in giving out of his fulness, shining in upon the dark minds of his people, and causing them to rejoice in his light, and to find happiness in his grace here, and glory hereafter. He is, my soul, that Sun of righteousness, which the prophet predicted should arise with healing in his wings. And he is that glorious sun, which another prophet predicted should arise no more to go down. Precious Jesus! be thou my everlasting light, and my God and my glory. Mal 4:2 ; Isa 60:19-20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 19:4 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,
Ver. 4. Their line is gone out through all the earth ] Or, their rule, or direction, or delineation, or Scripture, confer Isa 28:13 Quod in coelis tanquam in volumine omnibus conspicuo descripta sit Dei gloria, because that in the heavens, as in an open book, is written down the glory of the Creator. The like is done also in other less considerable creatures; every of which do after a sort write as well as speak, and have a pen as well as a tongue. The Chaldee word for a mint signifieth also a book of histories, because in that one herb large stories of God’s wisdom, might, and love are described unto us. The same word also that signifieth an ear of grain signifieth a word, because every field of corn is a book of God’s praise, every land a leaf, every sheaf a verse, every ear a word, every corn of wheat a letter, to express the glory of God by, Praesentem narrat quaelibet herba Deum. Antony, the hermit, being asked by a certain philosopher how he could contemplate high things having no help of books? answered, That the whole world was to him instead of a well furnished library; this he had ready by him at all times and in all places, and in this he could read when he pleased the great things of God (Aug. de Doct. Christ. 1. 1; Niceph. l. 8, c. 40). Bernard also saith that was the time when he had no other masters, nisi quercus et fagos, but the oaks and beech trees.
In them hath he set a tabernacle for the sun
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Their, &c. Quoted in Rom 10:18.
line = inheritance. Hebrew measuring, or allotting line. Put by Figure of speech Metonymy (of Cause), App-6, for inheritance. Septuagint, Syriac, and Vulgate, read “voice”. So Rom 10:18, thus connecting the written word. See note on Psa 19:7.
earth. Hebrew ‘erez = the earth (as created).
words = sayings, or teachings. See note on Psa 18:30.
world. Hebrew. tebel = the world (as inhabited). Greek. oikoumene.
tabernacle = tent, or house. Hence the signs of the Zodiac are called the “houses” of the sun, because in them he moves and dwells, and completes his circuit. This corresponds with God’s servants dwelling and moving in the written “Word” (Psa 19:11).
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 19:4-6
Psa 19:4-6
“In them hath he set a tabernacle for the sun,
Which is as a bridegroom coming out of his chamber,
And rejoiceth as a strong man to run his course.
His going forth is from the end of the heavens,
And his circuit unto the ends of it.
And there is nothing hid from the heat thereof.”
“A tabernacle for the sun.” This emphasizes the manner in which the sun dominates the entire theater in which the earth is set. “Far from worshipping the sun, as many ancients did, the psalmist regards it as an agent of God, who has set up a tent in the vast heavens for the sun’s continual use. This, of course, harmonizes with Genesis where it is revealed that the design of the starry host was not that of controlling men’s destiny, or of receiving human worship, but of serving mankind by providing light at night for human use.
The status of the sun, not as a god to be worshipped, but as a servant of the purpose of God, is seen in the two beautiful metaphors used to describe it here. These are: (1) as a bride-groom living in a tent which God provided, and (2) as a strong man running a course assigned to him.
“And there is nothing hid from the heat thereof.” Here is another remarkable instance of scientific accuracy in the Bible. One might say that “nothing is hid from the light thereof”; but that is not strictly true. The bottom of the ocean is a place of perpetual darkness, as are the caves of the earth; but all of the heat in the earth has its source in the sun. This is even true of the fossil fuels and of wood that is burned to provide heat.
The great pity is that many human ears do not hear the message of glory, power and divinity of God; but that cannot negate the fact and clarity of the message. It only indicates the inexcusable sin of those who will not hear, as Paul clearly stated in Rom 1:20-21.
Why do some not hear? Maclaren noted that such deafness could be due to men’s having, “Stopped their ears with the clay of earthly appetites and occupations, or stuffed them with scientific wadding of the most modern kind. Regarding those who do not hear, they have missed hearing the only voice that is capable of reassuring and blessing mankind.
We may inquire, in what way do the heavens declare the glory of God?
(1) Their vastness, which is beyond all human calculation is surely a witness of the omnipotence and wisdom of God. There are not merely trillions of the heavenly bodies, but trillions of trillions of them; no man, however learned, has ever dared to guess “just how many” there actually may be.
(2) The orderly and systematic behavior of the heavenly host speaks eloquently of a Designer, who could not possibly be anyone other than God Himself. This writer once saw in the principal Library in New York City a tabulation of every single eclipse of the sun during the last 2,500 years, giving the exact duration in minutes and seconds of every one of them, and also disclosing the part of the earth in each case where the eclipse would have been visible. Such order and design cannot possibly be imagined apart from the thundering truth that “There had to be a designer.” And just who could that be except Almighty God?
(3) The heavens declare God’s glory by their utility in demonstrating the uniqueness of the earth as the residence of mankind, a truth of the most amazing dimensions. A few years ago, Dr. A. Crescy Morrison wrote a little book called, “Man does not stand alone, in which he cited dozens of very unusual conditions on earth (many of them absolutely unique) that were absolute requirements before human life could possibly exist on our planet, stressing the obvious conclusion that human life existed by Design, not by chance. The existence of water itself was one of the things cited. If our earth was once part of the sun, how did it happen that the water did not all evaporate? Why is there no water anywhere else in the universe?
(4) The very beauty of the heavens is in itself a testimony of the glory of God. As even Solomon expressed it, “What a glory it is for the eyes to behold the sun.”
(5) Such things as the speed of light and the incredible distances involved in such expressions as “light years” are totally beyond the power of finite minds fully to comprehend them, leading to a definite conclusion that the heavens themselves are some kind of an infinity, a fact that fairly shouts at mankind the corresponding truth that God is infinite.
(6) Notwithstanding many almost incomprehensible things which men have learned about the universe, one thing is absolutely clear and certain, namely that the entire sidereal Creation, moving at incomprehensible speed through incredibly vast distances, is operating under the most precise, invariable laws. Men have been able to decipher and catalogue many of these laws, such as that of gravity, the mutual attractiveness of bodies in space, the speed of light, etc.; and there cannot be the slightest doubt that Law prevails throughout the universe and to the remotest part of it. It is impossible to accept such a truth apart from the conclusion that there must also be “The Lawgiver!”
THE WORD BOOK
With Psa 19:7, there is an abrupt change in subject matter to the Law of God; and, of course, critics have seen no connection between the two subjects and have postulated two separate psalms that somehow got melded into one. But there is no necessity whatever to accept such theories.
As Rawlinson expressed it: It is the law and order that pervade the material universe which constitute its main glory; and the analogy between God’s physical laws and his moral laws is fully evident.
It was most natural, therefore, for the psalmist to include a reference to both laws in the same psalm. Furthermore, he gave a demonstration in this brief psalm of the reason behind two names for God, “[~’Elohiym],” meaning “the Creator,” was used in the first division; and “Jehovah,” generally used where God’s revelation to mankind and/or his dealings with the Covenant people are in view. This name dominates the second section.
Also, it is an undeniable truth that sometimes various names for God are used merely as synonyms, as in the case where Jacob used five names for God in a single paragraph (Gen 49:25-26).
E.M. Zerr:
Psa 19:4. The antecedent of their is the declaration of evidences of the preceding verses. Line means the collection of evidences of the glory of God. That line or collection extends throughout the earth or the globe, and to the end of the world or inhabitants of the globe. In them, meaning in the collection of the evidences, hath he (God) set a tabernacle for the sun. A tabernacle is usually thought of as a portable structure. It does not necessarily mean that, and one part of Strong’s definition is, “dwelling place.” The idea is that the sun has a fixed position in the collection of the heavens; that agrees also with what men have learned about astronomy. The sun is stationary and other bodies move around it.
Psa 19:5. A bridegroom all prepared for the great event, and a man prepared for the test of a race are used to compare the dignity of the sun in its powerful shining.
Psa 19:6. This verse might seem to contradict the comments made at Psa 19:4, but it does not. The sun itself is in a fixed position, but the light rays of it go forth from one end of heaven to the other. This disproves the speculation that there are other worlds outside the realm affected by the sun. That is also proved by the last clause of the verse; that is, nothing exists beyond the reach of the sun’s rays. The heat of the sun extends so far that there is nothing hid from it which shows that the solar system contains everything that belongs to the creation of material things.
Fuente: Old and New Testaments Restoration Commentary
Their: Psa 98:3, Isa 49:6, Rom 10:18, 2Co 10:13-16
line: or, rule, or, direction
In them: Gen 1:14-18, Mal 4:2
Reciprocal: Jos 10:12 – Sun Jos 10:13 – So the sun Jdg 5:31 – the sun Job 25:3 – upon whom Job 38:5 – who hath stretched Job 38:13 – take Psa 20:5 – rejoice Ecc 1:5 – sun Hos 6:3 – his going Hab 3:11 – habitation 1Co 15:41 – General
Fuente: The Treasury of Scripture Knowledge
Psa 19:4-5. Their line Their admirable structure, made with great exactness, and, as it were, by rule or line, as the word , kav, here used, generally signifies. Or, their lines, the singular number being put for the plural, that is, their writing, made up of several lines. In this sense, the very same word is taken, Isa 28:10. And thus understood here, the expression is peculiarly proper, because, as has just been intimated, the heavens and other works of God do not teach men with an audible voice, or by speaking to their ears, but visibly, by exhibiting things to their eyes, which is done in lines, or writing, or by draughts or delineations, as the Hebrew word may also be rendered. Their line, in this sense, is gone out Is spread abroad, through all the earth So as to be seen and read by all the inhabitants of it; and their words Their magnificent appearance, their exquisite order, their regular course, and their significant actions and operations, by which they declare their Author no less intelligibly than men make known their minds by their words; to the end of the world To the remotest parts of the globe. The instruction which they disperse abroad is as universal as their substance, which extends itself over all the earth. And hereby they proclaim to all nations the power and wisdom, the mercy and loving-kindness, of the Lord. The apostles commission was the same with that of the heavens; and St. Paul has applied the natural images of this verse to the manifestation of the light of life by the preaching of those who were sent forth for that purpose. Horne. In them In the heavens, hath he set a tabernacle for the sun Which, being the most illustrious and useful of all the heavenly bodies, is here particularly mentioned. By the Creators setting a tabernacle, or fixing a tent, for it, he seems to intend his collecting together, and condensing into one body, the solar light, which, it seems, from Gen 1:3; Gen 1:14-18, was at first diffused abroad, in equal portions, over and around the new-made world. Which is as a bridegroom Gloriously adorned with light, as with a beautiful garment, and smiling upon the world with a pleasant countenance; coming out of his chamber In which he is poetically supposed to have rested all night, and thence to break forth, as it were, on a sudden. And rejoiceth as a strong man to run a race Who, conscious of, and confiding in, his own strength, and promising himself victory, and the glory that attends it, starts for the prize with great vigour and alacrity. Dr. Dodd thinks the comparison is taken from the vehemence and force wherewith a warrior runs toward his enemy.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19:4 Their {d} 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,
(d) The heavens are as a line of great capital letters to show God’s glory to us.
Fuente: Geneva Bible Notes
God has placed the sun in the heavens. He, not it, is supreme. The figures of the bridegroom and the runner picture the glory and power of this centerpiece of God’s creation. Since it is so glorious, its Creator must be even more glorious. The pagans used the same figures of speech to describe the sun, which they worshipped as sovereign. [Note: Ross, pp. 807-8.]
The name of God used in Psa 19:1-6 is El, a title that describes the power of God. El is "the strong one." In Psa 19:7-9; Psa 19:14 the psalmist wrote that El is Yahweh, the name of God that stresses His covenant relationship to Israel. Thus he claimed that the Creator is Israel’s God, not some pagan nature deity.