Psalms 19:7

The law of the Lord [is] perfect,.... By which is meant, not the law of Moses, or the ten commandments, but the "doctrine" of the Lord; as the word תורה, "torah", signifies, even the whole word of God, as in Isaiah 8:20. All the Scriptures of truth, which are profitable for doctrine; for setting doctrine in a clear light, and for the vindication and establishment of it, and are the rule of doctrine both to preachers and hearers; and which are "perfect", contain the whole mind and will of God, both with respect to faith and practice; whereby the man of God is made perfect, and thoroughly furnished to all good works, 2 Timothy 3:16; and especially the Gospel part of the word of God may be designed, which both in the Old and New Testament is called "a law" or "doctrine", being eminently so; the doctrine of the Messiah, and of justification by faith in his righteousness, Isaiah 2:3 Romans 3:27. The Gospel is a perfect plan and scheme of spiritual and saving truths: it gives an account of perfect things; as of the perfect righteousness of Christ, and complete justification by it; of the full as well as free pardon of sins by the blood of Christ; and of redemption and salvation from all sin and evils by him: and it also shows where true perfection is; namely, in Christ, in whom the saints are complete, be being made to them wisdom, righteousness, sanctification, and redemption; see James 1:25. This character, therefore, suits better with the Gospel than with the moral law; though that, as it is to be gathered out of the whole word of God, contains the good and perfect will of God, with respect to what is to be done or avoided; nor is anything to be added to it; nor did our Lord come to add unto it, or to make it more perfect, but to fulfil it, which men could not do; nor could the law make any man or anything perfect, either perfectly sanctify, or justify, or save; whereas the bringing in of the better hope in the Gospel does, Hebrews 9:7. The effect, under a divine influence and blessing ascribed to it, is,

converting the soul; which is a further proof that the law of Moses is not intended: for though by it is the knowledge of sin, or conviction of sin, which often falls short of conversion; yet the Spirit of God, as a spirit of regeneration, conversion, and sanctification, is not received through the doctrine or preaching of the law, but through the ministration of the Gospel; which is designed to turn men from darkness to light, and from the powers of Satan to God; and which use it has when it is attended with the demonstration of the Spirit and of power; see Romans 3:20, though the words may be rendered "relieving", that is, refreshing and comforting the "soul" z as in Lamentations 1:11; Through want of bodily food, which is the case in the passage retorted to, the spirits faint and sink, the soul is almost gone, when, by the ministration of proper food, it is as it were brought back again, as the word a here used signifies, and the animal spirits are cheered and revived: and of like use is the Gospel; it is the food of the soul, by which it is refreshed and exhilarated, when ready to sink and faint away; hereby it is restored and revived, comforted and nourished;

the testimony of the Lord [is] sure; this is another name for the word of God, or the Holy Scriptures; so called because they testify of Christ, of his person, office, and grace; of what he is, was to do, and suffer, and perform for his people, and of his glory that should follow thereon, John 5:39; and particularly the doctrine of the Gospel is the testimony of our Lord Jesus Christ, both which he himself testified, and which is a testimony concerning him, 2 Timothy 1:8. And this is "sure", or "to be believed" b; the whole of Scripture is true, coming from the God of truth; having for its principal subject Christ, who is truth itself, and being dictated by the Spirit of truth; and particularly the Gospel part of it, and all the truths therein contained, especially the doctrine of salvation by Christ, which is a faithful saying, and worthy of all acceptation: the Gospel is a testimony of record which God himself has bore concerning his Son, and eternal life by him, and therefore sure and to be depended upon; for if the witness of men is received, the witness of God is greater, 1 John 5:9. The effect ascribed to the word of God, Or to the Gospel under this character, is,

making wise the simple. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it "babes" or "children"; and so Apollinarius; and the word פתי, here used in the Arabic language, is said to c signify such; and here it intends babes and children not in years, but in understanding, to whom God is pleased to reveal the truths of his Gospel, when he hides them from the wise and prudent: these simple ones are such who are sensible of their simplicity and folly, and of their want of understanding; who, with Agur, think themselves more foolish than any man, and have not the understanding of a man; and these, by the word of God, are made wise to know themselves, their folly, sinfulness, imperfections, and impotence; and are made wise unto salvation, to know the right way of salvation by Christ; see 2 Timothy 3:15; where the same phrase is used as here, and seems to be borrowed from hence, and is used of the Scriptures; which also make men wise in the knowledge of Gospel doctrines, the wisdom of God in a mystery, which to know is the greatest wisdom and understanding, and much more so than to be acquainted with the law only, Deuteronomy 4:6.

z משיבת נפש "recreans animam", Vatablus, Schmidt; "refocillat", Piscator. a "Restituens animam", Junius Tremellius, Cocceius "reducens", Gejerus, Montanus; so Ainsworth. b נאמנה "fidele", V. L. Musculus, Pagninus; "fide dignum", Piscator, Michaelis. c Shemot Rabba, s. 3. fol. 93. 2.