TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 19:7–14. His three-level outline is real structure in the source text, so it is rendered as structure.
God's glory, (that is, his goodness to man) appears much in the works of creation, but much more in and by divine revelation. The holy scripture, as it is a rule both of our duty to God and of our expectation from him, is of much greater use and benefit to us than day or night, than the air we breathe in, or the light of the sun. The discoveries made of God by his works might have served if man had retained his integrity; but, to recover him out of his fallen state, another course must be taken; that must be done by the word of God. And here,
1.The psalmist gives an account of the excellent properties and uses of the word of God, in six sentences (Psa 19:7-9), in each of which the name Jehovah is repeated, and no vain repetition, for the law has its authority and all its excellency from the law-maker. 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. Here are several good effects of the law upon the minds of men, which show what it is designed for, what use we are to make of it, and how wonderful the efficacy of divine grace is, going along with it, and working by it. 1. The law of the Lord is perfect. It is perfectly free from all corruption, perfectly filled with all good, and perfectly fitted for the end for which it is designed; and it will make the man of God perfect, Ti2 3:17. Nothing is to be added to it nor taken from it. It is of use to convert the soul, to bring us back to ourselves, to our God, to our duty; for it shows us our sinfulness and misery in our departures from God and the indispensable necessity of our return to him. 2. The testimony of the Lord (which witnesses for him to us) is sure, incontestably and inviolably sure, what we may give credit to, may rely upon, and may be confident it will not deceive us. It is a sure discovery of the divine truth, a sure direction in the way of duty. It is a sure foundation of living comforts and a sure foundation of lasting hopes. It is of use to make us wise, wise to salvation, Ti2 3:15. It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests. It will make even the simple (poor contrivers as they may be for the present world) wise for their souls and eternity. Those that are humbly simple, sensible of their own folly and willing to be taught, shall be made wise by the word of God, Psa 25:9. 3. The statutes of the Lord (enacted by his authority, and binding on all wherever they come) are right, exactly agreeing with the eternal rules and principles of good and evil, that is, with the right reason of man and the right counsels of God. All God's precepts, concerning all things, are right (Psa 119:128), just as they should be; and they will set us to rights if we receive them and submit to them; and, because they are right, they rejoice the heart. The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind. 4. The commandment of the Lord is pure; it is clear, without darkness; it is clean, without dross and defilement. It is itself purified from all alloy, and is purifying to those that receive and embrace it. It is the ordinary means which the Spirit uses in enlightening the eyes; it brings us to a sight and sense of our sin and misery, and directs us in the way of duty. 5. The fear of the Lord (true religion and godliness prescribed in the word, reigning in the heart, and practised in the life) is clean, clean itself, and will make us clean (Joh 15:3); it will cleanse our way, Psa 119:9. And it endureth for ever; it is of perpetual obligation and can never be repealed. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. Time will not alter the nature of moral good and evil. 6. The judgments of the Lord (all his precepts, which are framed in infinite wisdom) are true; they are grounded upon the most sacred and unquestionable truths; they are righteous, all consonant to natural equity; and they are so altogether: there is no unrighteousness in any of them, but they are all of a piece.
II.He expresses the great value he had for the word of God, and the great advantage he had, and hoped to have, from it, Psa 19:10, Psa 19:11.
1.See how highly he prized the commandments of God. It is the character of all good people that they prefer their religion and the word of God,
(1.)Far before all the wealth of the world. It is more desirable than gold, than fine gold, than much fine gold. Gold is of the earth, earthly; but grace is the image of the heavenly. Gold is only for the body and the concerns of time; but grace is for the soul and the concerns of eternity.
(2.)Far before all pleasures and delights of sense. The word of God, received by faith, is sweet to the soul, sweeter than honey and the honey comb. The pleasures of sense are the delight of brutes, and therefore debase the great soul of man; the pleasures of religion are the delight of angels, and exalt the soul. The pleasures of sense are deceitful, will soon surfeit, and yet never satisfy; but those of religion are substantial and satisfying, and there is no danger of exceeding in them.
2.See what use he made of the precepts of God's word: By them is thy servant warned. The word of God is a word of warning to the children of men; it warns us of the duty we are to do, the dangers we are to avoid, and the deluge we are to prepare for, Eze 3:17; Eze 33:7. It warns the wicked not to go on in his wicked way, and warns the righteous not to turn from his good way. All that are indeed God's servants take this warning.
3.See what advantage he promised himself by his obedience to God's precepts: In keeping them there is great reward. Those who make conscience of their duty will not only be no losers by it, but unspeakable gainers. There is a reward, not only after keeping, but in keeping, God's commandments, a present great reward of obedience. Religion is health and honour; it is peace and pleasure; it will make our comforts sweet and our crosses easy, life truly valuable and death itself truly desirable.
III.He draws some good inferences from this pious meditation upon the excellency of the word of God.
Such thoughts as these should excite in us devout affections, and they are to good purpose.
1.He takes occasion hence to make a penitent reflection upon his sins; for by the law is the knowledge of sin. "Is the commandment thus holy, just, and good? Then who can understand his errors? I cannot, whoever can." From the rectitude of the divine law he learns to call his sins his errors. If the commandment be true and righteous, every transgressions of the commandment is an error, as grounded upon a mistake; every wicked practice takes rise from some corrupt principle; it is a deviation from the rule we are to work by, the way we are to walk in. From the extent, the strictness, and spiritual nature, of the divine law he learns that his sins are so many that he cannot understand the number of them, and so exceedingly sinful that he cannot understand the heinousness and malignity of them. We are guilty of many sins which, through our carelessness and partiality to ourselves, we are not aware of; many we have been guilty of which we have forgotten; so that, when we have been ever so particular in the confession of sin, we must conclude with an et cetera - and such like; for God knows a great deal more evil of us than we do of ourselves. In many things we all offend, and who can tell how often he offends? It is well that we are under grace, and not under the law, else we were undone.
2.He takes occasion hence to pray against sin. All the discoveries of sin made to us by the law should drive us to the throne of grace, there to pray, as David does here,
(1.)For mercy to pardon. Finding himself unable to specify all the particulars of his transgressions, he cries out, Lord, cleanse me from my secret faults; not secret to God, so none are, nor only such as were secret to the world, but such as were hidden from his own observation of himself. The best of men have reason to suspect themselves guilty of many secret faults, and to pray to God to cleanse them from that guilt and not to lay it to their charge; for even our sins of infirmity and inadvertency, and our secret sins, would be our ruin if God should deal with us according to the desert of them. Even secret faults are defiling, and render us unfit for communion with God; but, when they are pardoned, we are cleansed from them, Jo1 1:7.
(2.)For grace to help in time of need. Having prayed that his sins of infirmity might be pardoned, he prays that presumptuous sins might be prevented, Psa 19:13. All that truly repent of their sins, and have them pardoned, are in care not to relapse into sin, nor to return again to folly, as appears by their prayers, which concur with David's here, where observe, [1.] His petition: "Keep me from ever being guilty of a wilful presumptuous sin." We ought to pray that we may be kept from sins of infirmity, but especially from presumptuous sins, which most offend God and wound conscience, which wither our comforts and shock our hopes. "However, let none such have dominion over me, let me not be at the command of any such sin, nor be enslaved by it." [2.] His plea: "So shall I be upright; I shall appear upright; I shall preserve the evidence and comfort of my uprightness; and I shall be innocent from the great transgression;" so he calls a presumptuous sin, because no sacrifice was accepted for it, Num 15:28-30. Note, First, Presumptuous sins are very heinous and dangerous. those that sin against the habitual convictions and actual admonitions of their consciences, in contempt and defiance of the law and its sanctions, that sin with a high hand, sin presumptuously, and it is a great transgression. Secondly, Even good men ought to be jealous of themselves, and afraid of sinning presumptuously, yea, though through the grace of God they have hitherto been kept from them. Let none be high-minded, but fear. Thirdly, Being so much exposed, we have great need to pray to God, when we are pushing forward towards a presumptuous sin, to keep us back from it, either by his providence preventing the temptation or by his grace giving us victory over it.
3.He takes occasion humbly to beg the divine acceptance of those his pious thoughts and affections, Psa 19:14. Observe the connexion of this with what goes before. He prays to God to keep him from sin, and then begs he would accept his performances; for, if we favour our sins, we cannot expect God should favour us or our services, Psa 66:18. Observe,
(1.)What his services were - the words of his mouth and the meditations of his heart, his holy affections offered up to God. The pious meditations of the heart must not be smothered, but expressed in the words of our mouth, for God's glory and the edification of others; and the words of our mouth in prayer and praise must not be formal, but arising from the meditation of the heart, Psa 45:1.
(2.)What was his care concerning these services - that they might be acceptable with God; for, if our services be not acceptable to God, what do they avail us? Gracious souls must have all they aim at if they be accepted of God, for that is their bliss.
(3.)What encouragement he had to hope for this, because God was his strength and his redeemer. If we seek assistance from God as our strength in our religious duties, we may hope to find acceptance with God in the discharge of our duties; for by his strength we have power with him.
In singing this we should get our hearts much affected with the excellency of the word of God and delivered into it, we should be much affected with the evil of sin, the danger we are in of it and the danger we are in by it, and we should fetch in help from heaven against it.
Historical interpretation
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Sweet is the Word that gives us light, precious above gold and gems; it is to be desired above honey and the honey-comb." For how can it be other than desirable, since it has filled with light the mind which had been buried in darkness, and given keenness to the "light-bringing eyes" of the soul? For just as, had the sun not been in existence, night would have brooded over the universe notwithstanding the other luminaries of heaven; so, had we not known the Word, and been illuminated by Him; we should have been nowise different from fowls that are being fed, fattened in darkness, and nourished for death. Let us then admit the light, that we may admit God; let us admit the light, and become disciples to the Lord.
Renunciation [is] … the severance of the bonds of this material and transient life and freedom from human concerns, whereby we render ourselves more fit to set out on the road leading to God. It is the unhindered impulse toward the possession and enjoyment of inestimable goods, “more to be desired than gold and many precious stones.” In short, it is the transference of the human heart to a heavenly mode of life, so that we can say, “But our conversation is in heaven.” Also—and this is the chief point—it is the first step toward the likeness to Christ, who, being rich, became poor for our sake. Unless we attain to this likeness, it is impossible for us to achieve a way of life in accord with the gospel of Christ.
[The words of God, the prophet says,] are “desirable above gold and a very precious stone, and sweeter than honey and the honeycomb,” but they are so only to those in sound health. Therefore he added, “For your servant keeps them.” And elsewhere again, after saying that they are sweet, he added, “to my palate.” “How sweet to my palate,” he says, “are your promises.” And he goes on to insist on their excellence by the words “sweeter than honey and the honeycomb to my mouth,” because he was in very sound health. Well, then, let us not on our part approach these words in ill health, but let us receive nourishment from them, after having restored our souls to health.
"The judgments of the Lord are true, justified together." The judgments of Him, who "judges no man, but has committed all judgment unto the Son," [John 5:22] are justified in truth unchangeably. For neither in His threatenings nor His promises does God deceive any man, nor can any withdraw either from the ungodly His punishment, or from the godly His reward. "To be desired more than gold, and much precious stone" [Psalm 19:10]. Whether it be "gold and stone itself much," or "much precious," or "much to be desired;" still, the judgments of God are to be desired more than the pomp of this world; by desire of which it is brought to pass that the judgments of God are not desired, but feared, or despised, or not believed. But if any be himself gold and precious stone, that he may not be consumed by fire, but received into the treasury of God, more than himself does he desire the judgments of God, whose will he preferrs to his own. "And sweeter than honey and the honey comb." And whether one be even now honey, who, disenthralled already from the chains of this life, is awaiting the day when he may come up to God's feast; or whether he be yet as the honey comb, wrapped about with this life as it were with wax, not mixed and become one with it, but filling it, needing some pressure of God's hand, not oppressing but expressing it, whereby from life temporal it may be strained out into life eternal: to such an one the judgments of God are sweeter than he himself is to himself, for that they are "sweeter than honey and the honey comb."
While honey and comb only taste good in the mouth, the judgments of the Lord offer a perfect sweetness for the mind.
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Summary
Psalm 19:10 from the King James Version serves as a powerful and climactic declaration of the supreme value and profound delight found in God's divine law and testimonies. It unequivocally elevates God's revealed truth above the most coveted earthly treasures, such as the purest and most abundant gold, and describes it as more satisfying and pleasant than the sweetest natural delights, like honey dripping directly from the honeycomb. This verse encapsulates the psalmist's deep affection for God's word, presenting it not as a burdensome obligation but as an invaluable source of enduring satisfaction, spiritual nourishment, and true prosperity for the human soul, sharply contrasting its lasting worth with the fleeting nature of material wealth and sensory pleasure.
Context
Literary Context
Psalm 19 is a poetic masterpiece, meticulously structured into two distinct, yet complementary, sections that together reveal the glory of God. The first section (verses 1-6) celebrates God's general revelation, where the vastness and precision of the cosmos—the heavens, the firmament, the sun's circuit—eloquently declare His glory, power, and handiwork to all humanity, without spoken word. The second section (verses 7-14) pivots to God's special revelation, focusing on the perfection and transformative power of His divine law, often referred to as Torah. Verses 7-9 meticulously enumerate various facets of the Lord's instruction—His law, testimony, statutes, commandments, fear, and judgments—each described with attributes like "perfect," "sure," "right," "pure," "clean," and "true," emphasizing their flawless nature and life-giving efficacy. Psalm 19:10 then builds directly upon these attributes, articulating the desirability and sweetness of this divine instruction, presenting it as an invaluable source of life and joy, rather than a mere set of rules. This climactic declaration leads seamlessly into the psalmist's personal prayer for blamelessness and preservation in verses 12-14, demonstrating the practical impact of internalizing God's perfect word.
Historical & Cultural Context
In the ancient Near East, particularly within Israelite society, gold represented the pinnacle of material wealth, security, and earthly aspiration. The phrase "fine gold" or "much fine gold" (פָּז, pāz) denoted the purest, most refined, and thus most valuable form of this precious metal, often associated with royal treasuries, temple adornments, and ultimate prosperity, as exemplified by Solomon's immense wealth. Similarly, honey, especially "honeycomb" (נֹפֶת, nophet), was a highly prized delicacy, a rare and natural sweetener in a world without refined sugar. It symbolized abundance, pleasantness, and was even a defining characteristic of the Promised Land itself, described as a "land flowing with milk and honey" (Exodus 3:8). Honey from the comb was considered the freshest and purest form, evoking a sense of unadulterated delight. By juxtaposing God's law with these two ultimate earthly symbols of value and pleasure, the psalmist employs culturally resonant imagery to assert that divine truth surpasses all worldly equivalents in both intrinsic worth and experiential satisfaction, speaking directly to the deepest human aspirations within his cultural framework.
Key Themes
Psalm 19:10 powerfully contributes to several overarching themes within the psalm and broader biblical theology. Firstly, it underscores the Supreme Value of God's Word, unequivocally stating that divine truth is more precious than any material wealth. This theme is echoed throughout Scripture, emphasizing that true riches are found not in possessions but in wisdom and adherence to God's ways, as highlighted in Proverbs 8:10-11. Secondly, the verse highlights the Profound Delight and Nourishment derived from God's commands. Describing the law as "sweeter than honey" emphasizes the deep spiritual satisfaction, joy, and sustenance that come from engaging with and obeying God's truth, contrasting with the often fleeting and unsatisfying nature of worldly pleasures. This concept of the word as spiritual food is foundational, as seen in Deuteronomy 8:3, where humanity is sustained not by bread alone, but by every word from God's mouth. Finally, the verse establishes a clear Contrast with Worldly Desires, challenging the reader to re-evaluate their priorities. By setting God's word against gold and honey, the psalmist posits that only divine truth offers lasting fulfillment and true spiritual wealth, which far outstrips the temporary allure of earthly pursuits, a theme consistently explored in wisdom literature like Ecclesiastes 2:1-11, which ultimately declares worldly pursuits as "vanity."
Exposition and Analysis
Key Word Analysis
This verb signifies a strong longing, coveting, or delighting in something. It implies an intense attraction to something considered precious, beautiful, or inherently good. In this context, it suggests that God's laws are not merely to be obeyed out of duty or fear, but are inherently attractive and worthy of deep affection, pursuit, and profound inner desire, eliciting a joyful yearning from the heart of the believer.
This term refers to pure, refined, or solid gold, representing the highest standard of precious metal in the ancient world. It denotes ultimate value, unadulterated worth, and enduring quality. The intensifying phrase "much fine gold" (רַב־פָּז, rav-pāz, using H7227 for "much") underscores the superlative comparison, emphasizing that even the greatest accumulation of the most valuable earthly commodity pales in comparison to the intrinsic and eternal worth of God's word.
This word specifically denotes honey dripping directly from the comb, often considered the purest, freshest, and most concentrated form of sweetness. While "honey" (דְּבַשׁ, dᵉbash, H1706) refers to the substance, "honeycomb" evokes a sense of unadulterated pleasure, natural delight, and rich satisfaction. This specific imagery implies that the experience of God's word is not merely pleasant but profoundly, purely, and refreshingly delightful, offering deep spiritual nourishment.
Verse Breakdown
"More to be desired [are they] than gold, yea, than much fine gold:"
This clause establishes a superlative comparison, asserting that the divine precepts (referring collectively to the "law," "testimony," "statutes," "commandments," "fear," and "judgments" of the Lord detailed in verses 7-9) possess a value that transcends the ultimate symbol of earthly wealth. The repetition and intensification ("gold, yea, than much fine gold") serve to underscore the incomparable and intrinsic worth of God's word, positioning it as the supreme treasure that should capture humanity's deepest desires and aspirations. It is a profound declaration that true prosperity, security, and lasting fulfillment are found not in material accumulation but in spiritual adherence to God's truth. This part of the verse challenges the human tendency to prioritize fleeting earthly riches over eternal divine wisdom.
"sweeter also than honey and the honeycomb."
This second clause shifts the focus from intrinsic value to experiential delight, proclaiming that God's word provides a profound and pure satisfaction that surpasses even the most exquisite natural pleasures. The comparison to "honey and the honeycomb" evokes a sense of rich, unadulterated sweetness, freshness, and deep gratification. This implies that engaging with God's commands, understanding His wisdom, and living by His principles yields a spiritual joy and nourishment that is deeply satisfying to the soul, far exceeding the temporary sensory pleasures of the world. It speaks powerfully to the life-giving, soul-refreshing, and deeply gratifying quality of divine revelation, positioning it as the ultimate source of spiritual delight.
Literary Devices
Psalm 19:10 employs several potent literary devices to convey its profound message with vividness and emphasis. The most prominent is Metaphor, where God's laws (the "they" from verses 7-9) are implicitly compared to "gold" and "honey." These comparisons are not literal but serve to transfer the qualities of extreme value (from gold) and profound sweetness and delight (from honey) from the physical world to the spiritual realm of God's word. This is further amplified by Hyperbole, an intentional exaggeration used for emphatic effect, as the psalmist declares God's word to be more desired than the most precious gold and sweeter than the purest, most concentrated honey. This is not a measured, literal statement but a passionate, hyperbolic declaration of supreme worth and unparalleled satisfaction. Additionally, Parallelism is evident, specifically synonymous parallelism, where the two clauses ("More to be desired... than gold, yea, than much fine gold" and "sweeter also than honey and the honeycomb") express a similar idea of the surpassing excellence of God's word, reinforcing the same truth from different angles (its intrinsic value and its experiential delight). The use of Repetition with "gold, yea, than much fine gold" also intensifies the comparison, driving home the point of incomparable value and leaving no doubt about the psalmist's conviction.
Theological and Thematic Connections
Psalm 19:10 stands as a profound theological statement on the nature and impact of divine revelation. It teaches that God's word is not merely a set of rules or an intellectual pursuit, but a living manifestation of His perfect character—true, righteous, life-giving, and inherently desirable. Its value is inherent because it originates from the Creator of the universe, offering wisdom that leads to genuine human flourishing and, ultimately, eternal life. The delight found in it is a spiritual joy, a foretaste of the satisfaction that comes from communion with God Himself, who is the source of all truth and goodness. This verse invites believers to cultivate a deep hunger and passionate desire for God's truth, recognizing it as the ultimate source of spiritual wealth and profound contentment, far surpassing any earthly pursuit or material gain. It challenges the common human tendency to prioritize fleeting material possessions or temporary pleasures over the enduring and transformative power of divine wisdom.
Reflection and Application
Psalm 19:10 serves as a powerful mirror, inviting us to honestly examine the true objects of our desire and delight. In a world that constantly bombards us with messages about what is valuable—wealth, status, pleasure, comfort, and instant gratification—the psalmist redirects our gaze to the enduring, incomparable worth of God's word. Do we truly desire God's truth more than the "gold" of financial security, career success, or worldly recognition? Do we find more "sweetness" in His precepts than in the fleeting "honey" of entertainment, indulgence, or temporary sensory pleasures? Applying this verse means intentionally prioritizing the active engagement with Scripture in our daily lives. It calls us to cultivate a spiritual appetite that hungers for God's wisdom, not as a burdensome duty, but as the most precious treasure and the most delightful nourishment for our souls. This involves consistent reading, diligent study, heartfelt meditation, and humble obedience, believing that in doing so, we will discover a joy, peace, and fulfillment that no earthly possession or experience can provide, a satisfaction that truly endures.
Questions for Reflection
FAQ
What is meant by "they" in "[are they]" in this verse?
The pronoun "they" in Psalm 19:10 refers collectively to the various aspects of God's revealed truth described in the preceding verses (7-9). Specifically, it encompasses "the law of the Lord," "the testimony of the Lord," "the statutes of the Lord," "the commandment of the Lord," "the fear of the Lord," and "the judgments of the Lord." These are the divine precepts and revelations that the psalmist declares to be more valuable than gold and sweeter than honey. The KJV's "[are they]" is an interpretive addition to clarify the antecedent, which is clearly established by the preceding list of God's perfect and righteous instructions. It emphasizes that the psalmist's praise is directed at the entirety of God's divine instruction.
How can God's law be "sweeter than honey" when it often reveals our sin and brings conviction?
While it is true that God's law exposes our sin and can bring conviction, this very process is ultimately for our good and leads to profound spiritual sweetness. The law acts as a mirror, showing us our need for a Savior, as described in Romans 3:20, stating that "by the law is the knowledge of sin." This conviction, when responded to with repentance and faith, leads to forgiveness, cleansing, and restoration, which are deeply satisfying to the soul. The "sweetness" of the law is not in its demand for perfection, but in its perfect guidance, its promise of life for those who follow it (even if imperfectly, through grace), and its ability to lead us into a right relationship with God. It provides clarity, wisdom, and a path to genuine peace and flourishing, which far surpasses the fleeting pleasures of sin or worldly indulgence. The ultimate sweetness is found in the grace that the law, in its perfect revelation of God's character and holiness, points us toward, revealing the path to true freedom and joy in Him.
Christ-Centered Fulfillment
Psalm 19:10, in its exultation of God's law as the ultimate treasure and delight, finds its most profound Christ-centered fulfillment in Jesus Christ Himself. He is the living Word of God, the perfect embodiment of all that the law anticipates and reveals. While the Old Testament law was indeed precious and sweet, it ultimately served as a tutor pointing to the one who would perfectly fulfill it, as Jesus declared in Matthew 5:17, stating He came "not to destroy, but to fulfill." In Christ, the abstract principles of God's law become a person—the very wisdom and righteousness of God made manifest (1 Corinthians 1:30). The "gold" of God's word is fully realized in Him, for in Him "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). The "honeycomb" of delight is found in the unparalleled joy of knowing Christ, whose words are "spirit and life" (John 6:63) and who offers living water that satisfies eternally, so that "whoever drinks of the water that I shall give him will never thirst" (John 4:14). Thus, the ultimate desire and the sweetest delight for the believer are found not merely in the written word, but supremely in the person of Jesus Christ, who is the Word made flesh (John 1:14) and the very essence of God's perfect, desirable, and life-giving revelation.