More to be desired are they than gold - That is, his law; or, as in the preceding verse, his judgments. They are more valuable than gold; they are of such a nature that the soul should more desire to be in possession of them than to be in possession of gold, and should value them more. The psalmist here and in the following verses describes his estimate of the worth of revealed truth as he perceived it. In the previous verses he had shown its value in the abstract; he here speaks of his own feelings in regard to it, and shows that he esteems it more than he did the objects most prized and valued among men.

Yea, than much fine gold - The word used here - פז pâz - means properly that which is purified or pure, and thus becomes an epithet of gold, particularly of gold that is purified. It is rendered fine gold here, as in Psalm 119:127; Proverbs 8:19; Sol 5:11, Sol 5:15; Isaiah 13:12; Lamentations 4:2; and pure gold in Psalm 21:3. The word does not occur elsewhere. Gold is an article of principal value among men; and the object here is to show that to a pious mind the revealed truth of God is esteemed to be the most valuable of all things - a treasure above all which men can accumulate, and all which men can prize. Every truly pious heart will respond to the sentiment expressed here.

Sweeter also than honey - Honey, the sweetest of all substances, and regarded as an article of luxury, or as most grateful to the taste. It entered largely into the food of the inhabitants of Palestine, as it does now in Switzerland and in some parts of Africa. The idea is that the truth of God, as revealed, is more grateful to the heart, or affords more pleasure to the soul, than that which is esteemed as the highest luxury to the palate. The meaning is, that it is loved; it is pleasant; it is agreeable; it is not regarded merely as necessary, and admitted to the soul because it is needful, as medicine is, but it is received into the soul because it is delighted in, or is more agreeable and pleasant than the most luscious article of food is to the taste. To this, also, the heart of every one who "has tasted the good word of God" will respond.

And the honeycomb - Margin, dropping of honeycombs. So the Hebrew. The allusion is to honey that drops from the combs, and therefore the most pure honey. That which is pressed from the combs will have almost inevitably a mixture of bee-bread and of the combs themselves. That which naturally flows from the comb will be pure.

More to be desired are they than gold - This is strictly true; but who believes it? By most men gold is preferred both to God and his judgments; and they will barter every heavenly portion for gold and silver!

Sweeter also than honey - To those whose mental taste is rectified, who have a spiritual discernment.

Honey-comb - Honey is sweet; but honey just out of the comb has a sweetness, richness and flavour, far beyond what it has after it becomes exposed to the air. Only those who have eaten of honey from the comb can feel the force of the psalmist's comparison: it is better than gold, yea, than fine gold in the greatest quantity; it is sweeter than honey, yea, than honey from the comb.

More to be desired are they than gold,.... This refers to all the truths in the word of God; to all the doctrines of the Gospel; which, by good men, are more desirable, and by them more prized and valued, than all worldly riches and treasure;

yea, than much fine gold: more than gold, and the best of gold, and a great deal of it, than thousands of gold and silver; see Psalm 119:72, Proverbs 8:10;

sweeter also than honey, and the honeycomb; or "the dropping of the honeycombs" (h), which is the purest and sweetest of the honey; and what honey is to the natural taste of men, that is the Gospel, and the truths of it, to the spiritual taste of believers, Psalm 119:103; and when the presence of Christ is enjoyed, his love is shed abroad, and the blessings of his grace are partook of, the ordinances of the Gospel are very delightful, Sol 2:3; eloquence, and eloquent orators, are sometimes described by mellifluous words; or by their expressions being like honey, and sweeter than that (i).

(h) "stillatione favorum", Vatablus, Rivetus, Cocceius; so Ainsworth. (i) , Homer. Iliad. 1. v. 249.

(Heb.: 19:10-14) With הנּחמדים (for which, preferring a simple Sheb with the gutturals, Ben-Naphtali writes הנּחמּמדים) the poet sums up the characteristics enumerated; the article is summative, as in השּׁשּׁי at the close of the hexahemeron, Genesis 1:31. פּז is the finest purified gold, cf. 1 Kings 10:18 with 2 Chronicles 9:17. נפת צוּפים "the discharge (from נפת equals Arab. nft) of the honeycombs" is the virgin honey, i.e., the honey that flows of itself out of the cells. To be desired are the revealed words of God, to him who possesses them as an outward possession; and to him who has received them inwardly they are sweet. The poet, who is himself conscious of being a servant of God, and of striving to act as such, makes use of these words for the end for which they are revealed: he is נזהר, one who suffers himself to be enlightened, instructed, and warned by them. גּם belongs to נזהר (according to the usual arrangement of the words, e.g., Hosea 6:11), just as in Psalm 19:14 it belongs to חשׂך. He knows that בּשׁמרם (with a subjective suffix in an objective sense, cf. Proverbs 25:7, just as we may also say:) in their observance is, or is included, great reward. עקב is that which follows upon one's heels (עקב), or comes immediately after anything, and is used here of the result of conduct. Thus, then, inasmuch as the Law is not only a copy of the divine will, but also a mirror of self-knowledge, in which a man may behold and come to know himself, he prays for forgiveness in respect of the many sins of infirmity, - though for the most part unperceived by him, - to which, even the pardoned one succumbs. שׁניאה (in the terminology of the Law, שׁננה, ἀγνόημα) comprehends the whole province of the peccatum involuntarium, both the peccatum ignoranitiae and the peccatum infirmitatis. The question delicta quis intelligit is equivalent to the negative clause: no one can discern his faults, on account of the heart of man being unfathomable and on account of the disguise, oftentimes so plausible, and the subtlety of sin. Hence, as an inference, follows the prayer: pronounce me free also מנּסתּרות, ab occultis (peccatis, which, however, cannot be supplied on grammatical grounds), equivalent to mee`alumiym (Psalm 90:8), i.e., all those sins, which even he, who is most earnestly striving after sanctification, does not discern, although he may desire to know them, by reason of the ever limited nature of his knowledge both of himself and of sin.

(Note: In the Arab proverb, "no sin which is persisted in is small, no sin great for which forgiveness is sought of God," Arab. ṣgı̂rt, directly means a little and Arab. kbı̂rt, a great sin, vid., Allgem. Literar. Zeitschr. 1844, No. 46, p. 363.)

נקּה, δικαιοῦν, is a vox judicialis, to declare innocent, pronounce free from, to let go unpunished. The prayer for justification is followed in Psalm 19:14 by the prayer for sanctification, and indeed for preservation against deliberate sins. From זוּד, זיד, to seethe, boil over, Hiph. to sin wilfully, deliberately, insolently, - opp. of sin arising from infirmity, Exodus 21:14; Deuteronomy 18:22; Deuteronomy 17:12, - is formed זד an insolent sinner, one who does not sin בּשׁננה, but בּזדון (cf. 1 Samuel 17:28, where David's brethren bring this reproach against him), or בּיר רמה, and the neuter collective זדים (cf. סטים, Psalm 101:3; Hosea 5:2) peccata proaeretica or contra conscientiam, which cast one out of the state of grace or favour, Numbers 15:27-31. For if זדים had been intended of arrogant and insolent possessors of power (Ewald), the prayer would have taken some other form than that of "keeping back" (חשׂך as in 1 Samuel 25:39 in the mouth of David). זדים, presumptuous sins, when they are repeated, become dominant sins, which irresistibly enslave the man (משׁל with a non-personal subject, as in Isaiah 3:4, cf. Psalm 103:19); hence the last member of the climax (which advances from the peccatum involuntarium to the proaereticum, and from this to the regnans): let them not have dominion over me (בי with Dech in Baer; generally wrongly marked with Munach).

Then (אז), when Thou bestowest this twofold favour upon me, the favour of pardon and the grace of preservation, shall I be blameless (איתם 1 fut. Kal, instead of אתּם, with י as a characteristic of ē) and absolved (ונקּיתי not Piel, as in Psalm 19:13, but Niph., to be made pure, absolved) from great transgression. פּשׁע

(Note: The Gaja with מפּשׁע is intended in this instance, where מפשׁע רב are to be read in close connection, to secure distinctness of pronunciation for the unaccented ע, as e.g., is also the case in Psalm 78:13, ים בּקע (bāḳa‛jām).)

from פּשׁע (root פש), to spread out, go beyond the bounds, break through, trespass, is a collective name for deliberate and reigning, dominant sin, which breaks through man's relation of favour with God, and consequently casts him out of favour, - in one word, for apostasy. Finally, the psalmist supplicates a gracious acceptance of his prayer, in which both mouth and heart accord, supported by the faithfulness, stable as the rock (צוּרי), and redeeming love (גּואלי redemptor, vindex, root גל, חל, to loose, redeem) of his God. היה לרצון is a standing expression of the sacrificial tra, e.g., Leviticus 1:3. The לפניך, which, according to Exodus 28:38, belongs to לרצון, stands in the second member in accordance with the "parallelism by postponement." Prayer is a sacrifice offered by the inner man. The heart meditates and fashions it; and the mouth presents it, by uttering that which is put into the form of words.

More to be {i} desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.

(i) Unless God's word is esteemed above all worldly things, it is contemned.

the honeycomb: Heb. the dropping of honeycombs

19:7-10 The Holy Scripture is of much greater benefit to us than day or night, than the air we breathe, or the light of the sun. To recover man out of his fallen state, there is need of the word of God. The word translated law, may be rendered doctrine, and be understood as meaning all that teaches us true religion. The whole is perfect; its tendency is to convert or turn the soul from sin and the world, to God and holiness. It shows our sinfulness and misery in departing from God, and the necessity of our return to him. This testimony is sure, to be fully depended on: the ignorant and unlearned believing what God saith, become wise unto salvation. It is a sure direction in the way of duty. It is a sure fountain of living comforts, and a sure foundation of lasting hopes. The statues of the Lord are right, just as they should be; and, because they are right, they rejoice the heart. The commandments of the Lord are pure, holy, just, and good. By them we discover our need of a Saviour; and then learn how to adorn his gospel. They are the means which the Holy Spirit uses in enlightening the eyes; they bring us to a sight and sense of our sin and misery, and direct us in the way of duty. The fear of the Lord, that is, true religion and godliness, is clean, it will cleanse our way; and it endureth for ever. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. The judgments of the Lord, his precepts, are true; they are righteous, and they are so altogether; there is no unrighteousness in any of them. Gold is only for the body, and the concerns of time; but grace is for the soul, and the concerns of eternity. The word of God, received by faith, is more precious than gold; it is sweet to the soul, sweeter than honey. The pleasure of sense soon surfeit, yet never satisfy; but those of religion are substantial and satisfying; there is no danger of excess.