One of the common controversies in athletic competition is judging. This year at the Olympics in Sochi Russia, there was a report from the French media of a judging pact in figure skating between the Russian and American judges. Figure skating continues to have accusations of judging scandals because of so many subjective elements. When success in the competition relies on things like “artistic merit”, then there can be a great deal of discrepancy and room for error.
When we judge the word of God, we have a lot more than “artistic merit” in consideration. We can consider fulfilled prophecy, archeological evidence, reports from hostile sources, concurrence between authors, and many other criteria in order to validate reports. The description of scripture as being free from error, is called “inerrancy”. It reflects the clear, true accurate manifestation of God.
God has manifested himself clearly. His great power is seen in the created world around us. But the revelation that comes from that display of his power is not in words. For revelation in words, we have to turn to the Scriptures, which are indeed the Word of God. Both forms of revelation are celebrated in this nineteenth psalm, though the focus is more on the wonder and beauty of God’s Word. It begins with reference to the demonstration of God’s power in the natural world (v.1-6) before changing to the perfection of His law (v.7-14). That change is marked by the use of the covenantal name for God—‘Lord’ (yhwh), used seven times in the second major section, while in the first it is absent. Instead, the general name ‘God’ (ʾêl) is used in verse 1, followed by the appropriate personal pronouns in the following verses. The point is clearly that while natural revelation points to God, yet a more complete and redemptive knowledge only comes through the divinely given word.
Why don’t people recognize God? Sin causes distortion, and it is only through the aid of God’s Spirit that we can see clearly God’s revelation of himself. But with God using human instruments to write scripture, how can we be sure that human sinfulness and error did not corrupt the writing?
Psalm 19 leads us through an understanding of the Inerrancy of Scripture, showing that:1) God is Perfect in His Nature(Psalm 19:1-6), 2) God is Perfect in His Word (Psalm 19:7-10) 3) God Perfectly Guides through His Word (Psalm 19:11-14)
1) God is Perfect in His Nature (Psalm 19:1-6)
Psalm 19:1-6 [19:1]The heavens declare the glory of God, and the sky above proclaims is handiwork. [2]Day to day pours out speech, and night to night reveals knowledge. [3]There is no speech, nor are there words, whose voice is not heard. [4]Their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun, [5]which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy. [6]Its rising is from the end of the heavens, and its circuit to the end of them, and there is nothing hidden from its heat. (ESV)
The beautifully balanced opening sentence sets the theme for the first section. The first part of the verse has the subject (‘the heavens’), the verb (‘declare’), and the object (‘the glory’). Then in typical Hebrew poetic style it has parallel expressions in the second half with the word order reversed (object, verb, subject). The created world declares in an ongoing way the glory of God. Its testimony is never finished. The verbs “declare” and “proclaim” are participial forms, expressive of the continuous revelation of the heavens, and could be translated “keep on declaring … keep on proclaiming.”. What you find here is the distinction between continual revelation from nature that will be contrasted with completed revelation from scripture. (Willem A. VanGemeren. Psalms: The Expositor’s Bible Commentary, volume 5. Zondervan Publishing House, Grand Rapids, Michigan. 191)
David, as a shepherd, had experienced many nights under the open sky, in a land where a myriad of stars are visible and especially brilliant. It would never have entered his thinking that such could have existed by chance, but that all of nature bears testimony to the divine. Whatever forces might be at work in the cosmos, above all and controlling all, was אֵל, (El, “God,” “powerful one”), and the love of the psalmist was directed, not in some abstract sort of way to nature itself, but to God. All of creation is viewed as his handiwork, testifying to his greatness, showing forth his glory, inspiring his creature to sing his praise. (Tesh, S. Edward (Samuel Edward), Psalms: The College Press NIV commentary. Old Testament series. College Press Publishing Co. 1999)
The second verse continues the same idea and does so with similar poetic artistry. Day to day the message of creation bubbles forth. Night to night the majesty of the stars is a witness to the creator. Creation cannot contain itself, but constantly proclaims the glory of God. The heavenly bodies are not divine (Deut. 4:19; 17:3), nor do they have control over human destiny.2
Nowhere in the world is isolated from this message, as verses 3-4a indicate, for it penetrates everywhere. The voice of creation is a universal messenger. Yet there is a dispute in this section with textual variants. The description of “their voice”( qôlâm,) follow the lead of the LXX and the Latin Vulgate in reading ‘their voice’, instead of qavvâm, ‘their measuring line’. We can understand the measuring line of the heavens is over the whole earth, a truth confirmed by the following words. The voice (or call) of the heavens and earth has gone to the uttermost part. This is a proclamation or a summons from God to mankind. Nonetheless this is a muted message for it cannot say anything about God’s grace or the way of approach that he has provided to his throne.
Please turn to Romans 1 (p.939)
General revelation can show the nature of intelligent design and the effect of sin as rebellion against the creator but it cannot redeem. Like the law itself, it just shows us the need for the redeemer.
Romans 1:18-25 [18]For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. [19]For what can be known about God is plain to them, because God has shown it to them. [20]For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. [21]For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. [22]Claiming to be wise, they became fools, [23]and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. [24]Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, [25]because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. (ESV)
How many understand the message of creation? Paul says in effect: ‘Very few.’ It is only a believer who can truly see in creation the hand of God, and give him praise for the wonder of his works. Clearly, what we can see from nature is a limited revelation. In this psalm glory has no “moral element.” That is, it does not testify to God’s moral qualities—attributes like justice, mercy, love, wrath, goodness, grace, compassion. But the creation certainly testifies to God’s existence and power. (James Montgomery Boice. Psalms: an expositional commentary. Baker Publishing Group. Grand Rapids, MI. 1994)
In verses 4b-6, the picture is enlarged with a description of the sky as the tent that God has provided for the sun. Despite all its glory, the sun is still a created thing, set in its place by God. Just as the bridegroom comes out from under his canopy, or the athlete (strong man) runs its course/his race, so the sun comes forth to run its daily circuit/course. The sun rises like a “strong man” or hero, intent on demonstrating his prowess and vitality. The sun each day displays its vigor, completing its circuit from east to west. (Robert Davidson . The Vitality of Worship: A Commentary on the Book of Psalms. William B. Eerdmans Publishing Company. Grand Rapids, Michigan / Cambridge, U.K. 1998)
It covers a daily circuit, and from the standpoint of human observation it goes from one edge of the heavens to the other. Its heat penetrates everywhere. The description of the sun is clearly based on Middle Eastern experience.
•This brings up an important point on inerrancy. The events of the sun depicted here are from the standpoint of human observation. We know that the sun stays in place and the earth revolves around it, but from general human observation, it seems like we are stationary. This reflects phenomenological language, descriptions from human perspective. Because scripture may refer to the same event from different vantage points, use rounded numbers, or figures of speech, it does not indicate error.
Hymn: There has never been a moment in the history of the human race when the heavens were not testifying to us about God. This is what Joseph Addison captured so brilliantly in the third verse of his hymn based on Psalm 19.: “What though in solemn silence all Move round this dark terrestrial ball? What though no real voice nor sound Amidst their radiant orbs be found? In reason’s ear they all rejoice, And utter forth a glorious voice; Forever singing, as they shine, “The hand that made us is divine.”
There is no conflict between natural and special revelation, nor can there be. Unbelievers and skeptics often talk suggesting that no scientific mind can honestly accept the Bible’s teachings. But many able scientists have embraced both the Bible and science and have argued that scientific study of the cosmos actually points in the same direction as does the Book of Genesis. Years ago, Harry A. Ironside wrote rightly, “There is no conflict whatever between the testimony of nature and the testimony of the Word of God.” If we think there is, we are misunderstanding nature, the Bible, or both. Charles Haddon Spurgeon said, “He is wisest who reads both the world-book and the Word-book as two volumes of the same work, and feels concerning them, ‘My Father wrote them both.’ ” (Depicted in: James Montgomery Boice. Psalms: an expositional commentary. Baker Publishing Group. Grand Rapids, MI. 1994)
2) God is Perfect in His Word (Psalm 19:7-10)
Psalm 19:7-10 [7]The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; [8]the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; [9]the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. [10]More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. (ESV)
The last clause in verse 6 serves as a bridge between the first and second parts of the psalm. Just as the sunshine reveals everything, so does God’s Word search our hearts (Heb 4:12).
There are several noteworthy things about verses 7-9. First, instead of the word ‘God’ (Hebrew ʾêl) used when speaking of creation, the psalmist now uses the covenantal name Lord (Hebrew yhwh) when speaking of the Scripture. Secondly, he uses six parallel expressions to describe the Scriptures (‘law’, ‘testimony/statutes’, ‘precepts’ (v.8), ‘commandment’, ‘fear’ (v.9), and ‘rules/ordinances’). While each name adds something more to the description, yet together they form a multifaceted picture of God’s Word. The Hebrew word used here for “law” (tôrâh), comes from a verb ‘to teach’ or ‘instruct’ (yârâh).
Thirdly, we have a balancing list of six attributes (‘perfect’, ‘sure/trustworthy’, ‘right’(v.8), ‘pure’, clean/‘radiant’, and ‘true/sure’).
The first, "perfect" means complete. It has the idea, of course, of perfect as opposed to imperfect, but more the idea of complete as opposed to incomplete. That is the Bible is complete, it is perfect in terms of providing everything that is necessary to know the law of God which produces the benefit of totally transforming the soul, (nephesh, the inner person). The best Old Testament scholarship gives this meaning, this Hebrew word means all sided so as to cover completely all aspects of life. It is comprehensive. It is sufficient. It leaves nothing out. Yes, that is a feature of being flawless, but it says much more. To say something has no flaws doesn’t say that it’s complete. Yes the Scripture has no flaws but the issue here is that it lacks nothing. Here is the manual for humanity’s operation written by the manufacturer which leaves nothing needed out. To call it ‘perfect’ is to say that it is an expression of the pure will of God.
Definition: This is the key to inerrancy. Simply put, “The inerrancy of Scripture means that Scripture in the original manuscripts does not affirm anything that is contrary to fact. This definition focuses on the question of truthfulness and falsehood in the language of Scripture. The definition in simple terms just means that the Bible always tells the truth and that it always tells the truth concerning everything it talks about. This definition does not mean that the Bible tells us every fact there is to know about any one subject, but it affirms that what it does say about any subject is true”. (Wayne Grudem. Systematic Theology: This book is published jointly by Inter-Varsity Press, 38 De Montfort Street, Leicester LE1 7GP, Great Britain, and by Zondervan Publishing House, 5300 Patterson Avenue S.E., Grand Rapids, Michigan, USA. 1994)
Accompanying each title is a descriptive phrase telling what the Scripture does (‘reviving/restoring the soul’, ‘making wise the simple’, ‘rejoicing/giving joy to the heart’, ‘enlightening/giving light to the eyes’, ‘enduring forever’, ‘righteous altogether’). As the all-sided, fully sufficient, comprehensive, complete law of the Lord, it has the power, here’s the phrase, verse 7, “to reviving/restoring the soul.” This is the effect, the impact, or converting the soul. The Hebrew term can be translated restoring, reviving, refreshing, or converting. What the world really means is a total transformation.
The psalmist is not indicating a special class of people, for he would certainly include all in the description of ‘simple’ for example (cf. our Lord’s words in Matthew 11:25). The Hebrew word translated ‘simple’ (petî) has a good sense in the Psalms where it indicates those who lack wisdom but who can gain it by receiving knowledge. In contrast, when used in Proverbs it marks out the ‘gullible’, who, unless they repent, will be reckoned alongside the fools and mockers. The word “simple” meant naive, undiscerning, uninformed.
But the testimony of the Lord, the Scripture, is trustworthy and making wise the simple. Hebrew, chakam...again very different than the Greek word, sophia, which is kind of an esoteric word referring to wisdom. Wisdom in Hebrew (Chakamis) means skilled in practical aspects of living. You see, wisdom to the Hebrew mind was not some ethereal kind of thing. Wisdom was living life in the right way, to produce the best and most beneficial results. The art of living, mastering the art of living, living life to its fullest and best. (Ps. 119:27)
•It is as fundamental error to see scripture as just a bunch of history or rules. Everything from the attributes of God to genealogical listings are there for our wisdom to enable us to live life to the fullest in godliness.
In verse 8 the psalmist moves on to speak of the righteous precepts that are a source of joy and satisfaction, rejoicing the heart. The verb ‘rejoicing’ (sâmach) is frequently used in the Psalter, with the source of joy being found in God’s presence, or else in things emanating from him like his precepts, as here. From another angle they are sincere commands that enlightening/bring light to the eyes. Spiritual illumination comes through God’s own revelation of himself.
When David speaks of the fear of the Lord in verse 9 he is not concerned with the inward experience of a believer. As it is in parallel with other terms relating to Scripture it must mean the ‘law’, which had as one of its purposes to bring men to fear the Lord (cf. Deut. 4:10; 17:19). The word ‘fear’ is used elsewhere in this objective sense (Ps. 34:11; Prov. 1:29). Moreover, this ‘fear’ stands in perpetuity as the abiding manifestation of God. The final concluding statement in verse 9 sums up the character of the law—it is true because it comes from God who is true. It is righteous altogether since it comes from the righteous God himself.
What does that mean? Without error, without corruption, without evil. The root (tahor of this word "clean" has the idea of the absence of impurity, the absence of anything that defiles, the absence of any imperfection, the absence of any filthiness. It is to say that it is unsullied, unstained, pristine. Psalm 12:6 puts it this way, "The words of the Lord are pure words, like silver tested in a furnace on the earth, refined seven times." it is hallowed, holy, separate.
Please turn to Psalm 119 (p.515)
So that when you turn to the Word of God, you're turning to something that is flawless and consequently you notice at the end of the first line of verse 9, it enduring forever. It cannot die for it is pure. First Peter 1:23, "It is the living and abiding Word of God," Peter says, "that is imperishable." It is the lasting thing. It never needs to be edited, it never needs to be updated, it never needs to be refined. It is not inadequate, it doesn't have errors, it doesn't have short-comings that somehow need to be corrected. The Bible doesn't need to be bolstered. It is an eternal Word and it will dwell eternally in the glory of the eternal state, unchanged. God's living Word will never pass away. Jesus said, "Heaven and earth will pass away, but...what?...My Word will never pass away." (cf. Ps. 119:89, 128) God doesn't have to change His Word, He doesn't have to adjust to the times. It's right about everything. It is settled forever. It is the right assessment of everything. It is the right understanding of everything. (cf. Ps. 119128)
Psalm 119:137-142 [137] Righteous are you, O LORD, and right are your rules. [138]You have appointed your testimonies in righteousness and in all faithfulness. [139]My zeal consumes me, because my foes forget your words. [140]Your promise is well tried, and your servant loves it. [141]I am small and despised, yet I do not forget your precepts. [142]Your righteousness is righteous forever, and your law is true. (ESV) (cf. Ps. 119:151, 150)
•God’s word is perfect, because God is perfect. He will live forever, and so will His words abide forever. We are to love His word as we love Him and that love is shown in desiring to know and obey what it commands.
This section concludes in verse 10 with the assurance of how precious and sweet is God’s Word. It is far more valuable than purified gold; it is far sweeter than honey. For those in the ancient world who did not have an abundance of sugar, there was nothing sweeter than honey. (cf. Psalm 119 (gold, 119:72, 127; honey, 119:103).
Illustration: Bible—history proves it true
The most costly thing for a publisher is a recall. Random House recalled 60,000 copies of a biography of the late heiress Barbara Hutton when errors about a physician who treated her were discovered. The returned copies were destroyed. The author, a respected writer and poet whose other works revealed solid research, misfired with this biography. He claimed that the doctor had been Hutton’s private physician from the early 1940s to the 1970s and that he prescribed excessive drugs for Hutton in 1943. This was impossible since the doctor did not graduate from medical school until 1954 and only completed his residency in 1960. So much for the researchers, references, and writings of human authors. Even the best make mistakes—some create disasters.
The Bible never faces this problem. Centuries after its origin, it maintains the integrity of its proclamations, denials, promises, and warnings. It makes no mistakes, misnames no villains, forgets no heroes, mistakes no town or place. It is exactly what God wanted said, so it never has to change, be recalled, reverified, or checked for accuracy even when research uncovers more information. The Bible takes its stand, makes its point, and changes nothing. Time passes, knowledge increases, mores change, fads come and go, political views vary, but God’s Word remains unchanged. While all else falters and alters, it remains inflexibly constant. (Craig Brian Larson 750 engaging illustrations for preachers, teachers & writers Baker Book House Company P.O. Box 6287, Grand Rapids, MI. 2002)
3) God Perfectly Guides through His Word (Psalm 19:11-14)
Psalm 19:11-14 [11]Moreover, by them is your servant warned; in keeping them there is great reward. [12]Who can discern his errors? Declare me innocent from hidden faults. [13]Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression. [14]Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer. (ESV)
Now comes the reflection on what has been said about God’s precious, inerrant Word. They brought meaning (or perhaps better, ‘enlightenment’) to David, as they continue to do to us, and there is great blessing in walking in the pathway of God’s commands. David knew that there was no complete and perfect obedience to be given to God’s law and therefore he asks concerning his ‘errors’. The Hebrew word he uses here (shegîʾâh) is related to the word used for the sins for which atonement could be sought (shegâgâh, Lev. 4:2, 22, 27). His plea is for forgiveness to blot out even inadvertent sins. There has to be sensitivity of heart before the Lord so that we can pray this prayer with David. A true response to this truth is to seek cleansing even from faults not obvious to our eyes.
The danger of sin was present with David as verse 13 indicates. Hence he asks for preservation from presumptuous and wilful sins, which have a tendency to rule over people. Usually this word it is applied to people who are arrogant or impudent. Such sins are like a wild animal waiting to catch its prey, as Cain found out to his cost (Gen. 4:7).The dominion over people is when the sin takes hold of people and makes them their slaves (John 8:34). If kept from such sins David would be heart-whole with the Lord and not guilty of the ‘great transgression’. Elsewhere in the Old Testament this phrase commonly refers to adultery (see Gen. 39:9), but here it probably means sin in general.
The psalm opened with the thought of the heavens speaking. It closes in verse 14 with the psalmist asking that his words would be pleasing to the Lord. He is referring to the words of this song in particular, and acknowledges that it is his speech and meditation that he desires to be acceptable to his Rock and his Redeemer (cf. 1:2). The use of ‘rock’ ties in closely with the way it has appeared in the previous psalm (see Ps. 18:2, 31, 46). The psalm that began on the note of the glory of all God’s creation, closes on the note of a personal relationship with the Saviour.
Please turn to John 17 (p.903)
Since the psalmist has received the knowledge of God given in creation and in His Word, and has also received the cleansing and empowering of God, he can now pray for this to be reflected both in his words and in the thoughts that lie behind them. He asks that what he says and what he thinks may be acceptable to the Lord. How can this be accomplished? It is the Word of God which is acceptable to God. It is the Word of God which is perfect, sure, right, clean, true, and righteous. Therefore, as this Word convicts, cleanses, and instructs, the psalmist’s thoughts and words will mirror the Word of God. Molded and trained by that Word, he will stand with assurance before the Lord. Jesus says:
John 17:10-19 [10]All mine are yours, and yours are mine, and I am glorified in them. [11]And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. [12]While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. [13]But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. [14]I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. [15]I do not ask that you take them out of the world, but that you keep them from the evil one. [16]They are not of the world, just as I am not of the world. [17]Sanctify them in the truth; your word is truth. [18]As you sent me into the world, so I have sent them into the world. [19]And for their sake I consecrate myself, that they also may be sanctified in truth. (ESV)
What distinguishes those who have eternal life from those who do not is their regard of scripture. It is inspired, inerrant, infallible and undefiled. It perfectly professes the person and proclamation of God. It is internally consistent and externally verifiable. What it promises will happen, has happened and will happen. It proclaims the glory of God and will enable believers to glorify Him in its proclamation and obedience. It separates truth from error and the only question is if you will believe it, proclaim it and live it out, or you will reject it, deny it, and live opposite to its commands. The former brings life eternal, the latter will result in you standing condemned by it and face eternal judgment from it.
(Format Note: Some base commentary from : Allan Harman. Psalms Volume 1. Psalms 1–72 . A Mentor Commentary. Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, Great Britain . 2011)
