The careful reader of this psalm may at first be impressed with the beauty of the language and the deep devotion of the writer. Closer investigation reveals some other very interesting aspects of this poem. The two parts, verses 1-6 and verses 7-14 are so different they look like two psalms which have been pasted together. The subject matter differs, with the first part speaking of God’s glory in the heavens and the second of his blessings through the law. Not only the subject matter, but the style of the two parts differs dramatically. Continuing investigation reveals that the terms used for God differ, with the first part using the more general “God” and the second the more specific LORD, the covenant name of God.
Nature and Torah, God’s world and his word, are melded together to convey two aspects of his greatness.
Whatever might have been the prior history of these two sections (from one writer employing quite different perspectives, or of diverse authorship), they stand now as they are meant to stand in scripture. Nature and Torah, God’s world and his word, are melded together to convey two aspects of his greatness. The literary nature of the psalm provides an easy outline. In verses 1-6 God’s glory is seen in the heavens, both day and night, and in particular in the sun’s daily traverse from east to west. Verses 7-14 offer a series of descriptions of the law, accompanied by a listing of their benefits for the devout soul. The beauty of the law (above gold and fine honey-vs. 10) leads into a petition for insight and cleansing before the author presents himself before God with the prayer he may be found acceptable there (vs. 14).
Those who are not people of faith do not hear an “unheard” message from the heavens. But those who already believe find a powerful testimony to the glory of God as they turn their eyes and thoughts skyward. One might hope, as well, that even the thoughts of the unbeliever may be turned a different direction by contemplation of the heavens. In another place the heavens are described as “unimaginably vast, fraught with mystery, magnificent, stretching the mind to new limits.” This message is non-verbal, as verse 4 indicates. How then is the proclamation made? By the heavens being what they are. What mind and hand produced them? How much more is there than humans can witness?
The message is ongoing, continuing as long as time continues. This description may mean that the witness never ceases. Or, it may suggest that each day and each night bears some message unique to it. No other day or night is just like this one. Thus the witness here is as it has never been before nor ever will be again. God can be forever original! The “voice” in verse 3 is literally “line”, that is, a measuring line. The reading “voice” is based on the Septuagint and Jerome and seems to fit the context better. Line, however, could suggest that the heavens measure all the earth, like a measuring instrument. This would fit the universal aspect of the next verse. This world-wide concept may be a summons from an Israelite poet for all the world to acknowledge the God who sets the seasons and the heavens.
The psalm comes to focus on one inhabitant of the heavens—the sun. the large place the sun played in the lives of those in the larger part of the author’s world can be seen in the cultures that deified it. But here it is a witness to the true Creator. The passage of the sun from its rising to sunset is caught in two images. First, the bridegroom, either leaving the chamber where the wedding was conducted, or emerging after the wedding night. The joyful nature of the occasion is also seen in the image of the athlete or hero who runs his course. Verse 4 affirmed the universal sway of God, and verse 6 seconds the affirmation by reference to the “circuit” of the sun. As it shines on all the earth, so the God of Israel holds universal sway over all peoples.
Verses 7-14
The preceding verses have announced the revelation of God in nature. These verses do so with regard to Torah. The one is described with a more general term for God (one time), while the latter depicts the LORD by his covenant name (seven times). Verses 7-9, in a regular rhythm, speak of the Torah by employing six synonyms (cf. Ps. 119, which has eight). Verses 11-14 are more specific in indicating the effect of the law on the lives of men.
The Torah is described as “law,” “testimony,” “precepts,” “commandment,” “fear” (only here in the Old Testament as a synonym for law), and “ordinances.” There is probably no distinction intended by the use of these several terms. The psalm also uses a series of adjectives for the law (“perfect,” “sure,” etc.). Each of these bestows a benefit on those observing the law. The law invigorates the life (7). It grants wisdom (7). It is a source of joy to those whose lives are founded in it (8). Enlightenment (8) indicates the view of life which comes from the Creator of life. The fear of the LORD (9) endures—a reverence which permanently undergirds human life. Finally God’s ordinances are “altogether righteous”)—a statement that may sum up all that has preceded.
These statements may be read quickly and thus their depth would be missed. But one who reads in view of life itself and considers an even richer meaning in view of God’s revelation in Christ finds a real treasure trove here. It is no surprise, then, to read in verse 10 of a double comparison extolling the surpassing values of the law. It rises above gold in value and above the sweetness of honey in desirability.
The qualities of the law are ultimately the qualities of God. Those whose view of Old Testament law has thought only of ritual and dry legal regulations here recieve a strong corrective. One looks beyond the legal details to a great reality and the blessedness of a life lived in conformity with it.
The poet has overwhelmed us with this description of God’s heavens and his word. But now he is himself overwhelmed. What is a human in the presence of such greatness? He speaks to the LORD, and sees in the law both warning and reward (vs. 11). The reward would be, among other things, blamelessness and innocence (13). The warning turns the author to consider both “hidden faults” (12) and “presumptuous sins” (13). Apparently he recognizes both unknown and rebellious wrongs. Hidden sins may be those unrecognized, which he hopes the LORD will reveal and forgive (though there are other interpretations of “hidden”). He begs, also, for divine strength to keep him from being ruled by proud and arrogant rebellion against the LORD. Perhaps the assumption behind these pleas is that God would work through the Torah and answer the psalmist’s prayer. He may even be asking for divine help in obeying the Torah.
The last line of verse 13 seems a huge sigh of relief. In the presence of the great realities depicted before, and aware of his own flaws, he sees gracious cleansing as the lifting of a enormous burden.
In the benediction the psalmist offers himself to the LORD. Of course one’s words and meditations are never hidden from the Almighty. But it is another matter to freely offer then to him, requesting his power in making obedience possible. Rock and Redeemer offer a strong climax to the entire psalm, focussing all that has been said on the individual’s relation to the LORD. Thus we have begun with the heavens and toured by the Torah. But in the final analysis it is their significance in the life of the individual that matters here. We have gone from macrocosm to microcosm, and it is in this latter that the climax lies, not in “the heavenly roar of praise” (Word Bible Commentary).
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Rock and Redeemer
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