Psalms 19:7

"The law." Above, the Psalmist treated of God's general instruction, which takes place through creatures; now he treats of the special instruction which takes place through legislation. And concerning this he does two things. First, he sets forth the commendation of the law. Second, he …

Here are six several titles of the word of God, to take in the whole of divine revelation, precepts and promises, and especially the gospel. Here are several good properties of it, which proves its divine original, which recommend it to our affection, and which extol it above all other laws whatsoever.

Converting - From sin to God, from whom all men are naturally revolted. Testimony - His law, so called because it is a witness between God and man, what God requires of man, and what upon the performance of that condition, he will do for man. Sure - Hebrew. faithful or true, which is most necessary in a witness: it will not mislead any man, but will infallibly bring him to happiness.

"The law of the Lord is perfect;" by which he means not merely the law of Moses but the doctrine of God, the whole run and rule of sacred Writ. The doctrine revealed by God he declares to be perfect, and yet David had but a very small part of the Scriptures, and if a fragment, and that the darkest and most historical portion, be perfect, what must the entire volume be? How more than perfect is the book which contains the clearest possible display of divine love, and gives us an open vision of redeeming grace.

The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true.

"The law of the Lord is perfect;" by which he means not merely the law of Moses but the doctrine of God, the whole run and rule of sacred Writ. The doctrine revealed by God he declares to be perfect, and yet David had but a very small part of the Scriptures, and if a fragment, and that the darkest and most historical portion, be perfect, what must the entire volume be? How more than perfect is the book which contains the clearest possible display of divine love, and gives us an open vision of redeeming grace. The gospel is a complete scheme or law of gracious salvation, presenting to the needy sinner everything that his terrible necessities can possibly demand. There are no redundancies and no omissions in the Word of God, and in the plan of grace; why then do men try to paint this lily and gild this refined gold? The gospel is perfect in all its parts, and perfect as a whole: it is a crime to add to it, treason to alter it, and felony to take from it. "Converting the soul." Making the man to be returned or restored to the place from which sin had cast him. The practical effect of the Word of God is to turn the man to himself, to his God, and to holiness; and the turn or conversion is not outward alone, "the soul" is moved and renewed. The great means of the conversion of sinners is the Word of God, and the more closely we keep to it in our ministry the more likely we are to be successful. It is God's Word rather than man's comment on God's Word which is made mighty with souls. When the law drives and the gospel draws, the action is different but the end is one, for by God's Spirit the soul is made to yield, and cries, "Turn me, and I shall be turned." Try men's depraved nature with philosophy and reasoning, and it laughs your efforts to scorn, but the Word of God soon works a transformation. "The testimony of the Lord is sure."

WHEN he spoke of "the Law of the Lord, David did not merely mean the Law as it was given in the Ten Commandments, although that also is perfect and is used, to some extent, in the conversion of souls. The term includes the entire Doctrine of God—the whole Divine Revelation and though, in David's day, there was not so full and clear a Revelation as we have—for the New Testament was not then given, nor much of the Old Testament, yet the text has lost none of its former force, but has rather gained more. So I shall use it as applicable to the entire Scriptures—to the Law and to the Gospel—and to all that God has revealed. And speaking of it in that sense, I may truly say that it is perfect and that it converts the soul. A tree is known by its fruit and a book must be tested by its effects. There are some books which bear their fruit for the hangman and the jail—and such books are very widely read nowadays. They are frequently embellished with engravings and put into the hands of boys and girls—and a crop of criminals is constantly the result of their publication and circulation! There have been books written which have spread moral contagion throughout centuries. I need not mention them, but if it were possible to gather them all together in one heap and burn them as the Ephesians burnt their books of magic, it would be one of the greatest blessings conceivable! Yet, if that were done, I fear that other wicked brains would be set to work to think out similar blasphemies and that other hands would be found to scatter their vile productions. The Word of God must be tested, like other books, by the effect which it produces, and I am going to speak upon one of its effects to which many of us here present can bear personal witness.

WHEN he spoke of "the Law of the Lord, David did not merely mean the Law as it was given in the Ten Commandments, although that also is perfect and is used, to some extent, in the conversion of souls. The term includes the entire Doctrine of God—the whole Divine Revelation and though, in David's day, there was not so full and clear a Revelation as we have—for the New Testament was not then given, nor much of the Old Testament, yet the text has lost none of its former force, but has rather gained more.

[Another Sermon by C. H. Spurgeon upon the first clause of verse 7 is #2870, Volume 50—REVELATION AND CONVERSION.] WHAT I have to say this evening will really be an exposition of the whole Psalm. I have only selected these three verses for the convenience of having a short text. The Psalm begins upon a high note—"The heavens declare the Glory of God; and the firmament shows His handiwork." Only let the film of unbelief be taken from our eyes and we shall see that everything in the great temple of Nature proclaims the greatness and the Glory of God.

[Another Sermon by C. H. Spurgeon upon the first clause of verse 7 is #2870, Volume 50—REVELATION AND CONVERSION.] WHAT I have to say this evening will really be an exposition of the whole Psalm. I have only selected these three verses for the convenience of having a short text. The Psalm begins upon a high note—"The heavens declare the Glory of God; and the firmament shows His handiwork." Only let the film of unbelief be taken from our eyes and we shall see that everything in the great temple of Nature proclaims the greatness and the Glory of God. Only let the naturally deaf ear be unstopped and there will be heard voices—mysterious yet clearly intelligible—revealing that God is still here working in Providence, as of old He worked in Creation. It seems to me that those persons who think that Christians are not to be delighted with the wonders and beauties of the natural world, differ very widely from the Psalmist whose words we are considering. One truly excellent man, whom we all very highly esteem, declared that when travelling up the Rhine, he did not look at the landscape because he desired to have his thoughts completely taken up with spiritual things. I cannot condemn the good man, yet I think that as I am dwelling in my Father's House, I ought to take delight in my Father's works—and I must be a strange sort of child if I think it is a token of my affection for my Father not to care to look at the garden which He has laid out or the House which He has built! While earnestly exhorting you to be spiritually-minded, I would remind you that it is just as easy to be spiritually-minded with your eyes open as with your eyes shut to all the beauties of Nature by which you are surrounded! There are two things in the Psalm about which I am going to speak. The first is a parallel intended. And the second, praise expressed. I. First, there is A PARALLEL INTENDED.

The law of the Lord - And here are two books of Divine Revelation: 1. The visible Heavens, and the works of creation in general. 2. The Bible, or Divinely inspired writings contained in the Old and New Testaments. These may all be called the Law of the Lord; תורה torah, from ירה yarah, to instruct, direct, put straight, guide. It is God’s system of instruction, by which men are taught the knowledge of God and themselves, directed how to walk so as to please God, redeemed from crooked paths, and guided in the way everlasting. Some think that תורה torah means the preceptive part of Revelation. Some of the primitive fathers have mentioned three Laws given by God to man: 1. The law of nature, which teaches the knowledge of God, as to his eternal power and Deity, by the visible creation. 2. The law given to Moses and the prophets, which teaches more perfectly the knowledge of God, his nature, his will and our duty. 3. The law of grace given by Christ Jesus, which shows the doctrine of the atonement, of purification, and of the resurrection of the body. The first is written in hieroglyphics in the heavens and the earth. The second was written on tables of stone, and in many rites and ceremonies. The third is to be written on the heart by the power of the Holy Ghost. Is perfect - תמימה temimah, it is perfection, it is perfect in itself as a law, and requires perfection in the hearts and lives of men. This is Its character. Converting the soul - Turning it back to God. Restoring it to right reason, or to a sound mind; teaching it its own interest in reference to both worlds. This is Its use. The testimony of the Lord - עדות eduth, from עד ad, beyond, forward. The various types and appointments of the law, which refer to something beyond themselves, and point forward to the Lamb of God who takes away the sin of the world. […]

The law of the Lord - Margin, doctrine. The word used here - תורה tôrâh - is that which is commonly employed in the Old Testament with reference to the law of God, and is usually rendered “law.” The word properly means “instruction,” “precept,” from a verb signifying “to teach.” It is then used with reference to instruction or teaching in regard to conduct, and is thus applied to all that God has communicated to guide mankind.