Psalms 19:1–19:6

Psalm 19:1-6 1. The heavens declare the glory of God; and the expanse [442] proclaims the works of his hands. 2. Day unto day uttereth speech, and night unto night publishes knowledge. [443] 3. There is no language and no speech [where] their voice is not heard. 4. Their writing has gone forth through all the earth, and their words to the end of the world: he hath set in them a tabernacle for the sun. 5. And he goeth forth as a bridegroom out of his chamber: he rejoiceth as a strong man to run his race. 6. His going forth is from the end of the heavens, and his circuit is to their utmost limits, and none is hidden from his heat. 1. The heavens declare the glory of God. [444] I have already said, that this psalm consists of two parts, in the first of which David celebrates the glory of God as manifested in his works; and, in the other, exalts and magnifies the knowledge of God which shines forth more clearly in his word. He only makes mention of the heavens; but, under this part of creation, which is the noblest, and the excellency of which is more conspicuous, he doubtless includes by synecdoche the whole fabric of the world. There is certainly nothing so obscure or contemptible, even in the smallest corners of the earth, in which some marks of the power and wisdom of God may not be seen; but as a more distinct image of him is engraven on the heavens, David has particularly selected them for contemplation, that their splendor might lead us to contemplate all parts of the world. When a man, from beholding and contemplating the heavens, has been brought to acknowledge God, he will learn also to reflect upon and to admire his wisdom and power as displayed on the face of the earth, not only in general, but even in the minutest plants. In the first verse, the Psalmist repeats one thing twice, according to his usual manner. He introduces the heavens as witnesses and preachers of the glory of God, attributing to the dumb creature a quality which, strictly speaking, does not belong to it, in order the more severely to upbraid men for their ingratitude, if they should pass over so clear a testimony with unheeding ears. This manner of speaking more powerfully moves and affects us than if he had said, The heavens show or manifest the glory of God. It is indeed a great thing, that in the splendor of the heavens there is presented to our view a lively image of God; but, as the living voice has a greater effect in exciting our attention, or at least teaches us more surely and with greater profit than simple beholding, to which no oral instruction is added, we ought to mark the force of the figure which the Psalmist uses when he says, that the heavens by their preaching declare the glory of God. The repetition which he makes in the second clause is merely an explanation of the first. David shows how it is that the heavens proclaim to us the glory of God, namely, by openly bearing testimony that they have not been put together by chance, but were wonderfully created by the supreme Architect. When we behold the heavens, we cannot but be elevated, by the contemplation of them, to Him who is their great Creator; and the beautiful arrangement and wonderful variety which distinguish the courses and station of the heavenly bodies, together with the beauty and splendor which are manifest in them, cannot but furnish us with an evident proof of his providence. Scripture, indeed, makes known to us the time and manner of the creation; but the heavens themselves, although God should say nothing on the subject, proclaim loudly and distinctly enough that they have been fashioned by his hands: and this of itself abundantly suffices to bear testimony to men of his glory. As soon as we acknowledge God to be the supreme Architect, who has erected the beauteous fabric of the universe, our minds must necessarily be ravished with wonder at his infinite goodness, wisdom, and power. 2. Day unto day uttereth speech. Philosophers, who have more penetration into those matters than others, understand how the stars are arranged in such beautiful order, that notwithstanding their immense number there is no confusion; but to the ignorant and unlettered, the continual succession of days is a more undoubted proof of the providence of God. David, therefore, having spoken of the heavens, does not here descend from them to other parts of the world; but, from an effect more sensible and nearer our apprehension, he confirms what he has just now said, namely, that the glory of God not only shines, but also resounds in the heavens. The words may be variously expounded, but the different expositions which have been given of them make little difference as to the sense. Some explain them thus, that no day passes in which God does not show some signal evidence of his power. Others are of opinion that they denote the augmentations of instruction and knowledge, - that every succeeding day contributes something new in proof of the existence and perfections of God. Others view them as meaning that the days and nights talk together, and reason concerning the glory of their Creator', but this is a somewhat forced interpretation. David, I have no doubt, here teaches, from the established alternations of days and nights, that the course and revolutions of the sun, and moon, and stars, are regulated by the marvellous wisdom of God. Whether we translate the words Day after day, or one day to another day, is of little consequence; for all that David means is the beautiful arrangement of time which the succession of days and nights effects. If, indeed, we were as attentive as we ought to be, even one day would suffice to bear testimony to us of the glory of God, and even one night would be sufficient to perform to us the same office. But when we see the sun and the moon performing their daily revolutions, -- the sun by day appearing over our heads, and the moon succeeding in its turns -- the sun ascending by degrees, while at the same time he approaches nearer us, -- and afterwards bending his course so as to depart from us by little and little; -- and when we see that by this means the length of the days and nights is regulated, and that the variation of their length is arranged according to a law so uniform, as invariably to recur at the same points of time in every successive year, we have in this a much brighter testimony to the glory of God. David, therefore, with the highest reason, declares, that although God should not speak a single word to men, yet the orderly and useful succession of days and nights eloquently proclaims the glory of God, and that there is now left to men no pretext for ignorance; for since the days and nights perform towards us so well and so carefully the office of teachers, we may acquire, if we are duly attentive, a sufficient amount of knowledge under their tuition. 3. There is no language nor speech [where] their voice is not heard. This verse receives two almost contrary interpretations, each of which, however, has the appearance of probability. As the words, when rendered literally, read thus -- No language, and no words, their voice is not heard -- some connect the third and fourth verses together, as if this sentence were incomplete without the clause which follows in the beginning of the fourth verse, Their writing has gone forth through all the earth, etc. According to them, the meaning is this:-- The heavens, it is true, are mute and are not endued with the faculty of speech; but still they proclaim the glory of God with a voice sufficiently loud and distinct. But if this was David's meaning, what need was there to repeat three times that they have not articulate speech? It would certainly be spiritless and superfluous to insist so much upon a thing so universally known. The other exposition, therefore, as it is more generally received, seems also to be more suitable. In the Hebrew tongue, which is concise, it is often necessary to supply some word; and it is particularly a common thing in that language for the relatives to be omitted, that is to say, the words which, in which, etc., as here, There is no language, there is no speech, [where [445] ] their voice is not heard. [446] Besides, the third negation, vly, beli, [447] rather denotes an exception to what is stated in the preceding members of the sentence, as if it had been said, The difference and variety of languages does not prevent the preaching of the heavens and their language from being heard and understood in every quarter of the world. The difference of languages is a barrier which prevents different nations from maintaining mutual intercourse, and it makes him who in his own country is distinguished for his eloquence, when he comes into a foreign country either dumb or, if he attempt to speak, barbarous. And even although a man could speak all languages, he could not speak to a Grecian and a Roman at the same time; for as soon as he began to direct his discourse to the one, the other would cease to understand him. David, therefore, by making a tacit comparison, enhances the efficacy of the testimony which the heavens bear to their Creator. The import of his language is, Different nations differ from each other as to language; but the heavens have a common language to teach all men without distinction, nor is there any thing but their own carelessness to hinder even those who are most strange to each other, and who live in the most distant parts of the world, from profiting, as it were, at the mouth of the same teacher. 4. Their writing has gone forth, etc. Here the inspired writer declares how the heavens preach to all nations indiscriminately, namely, because men, in all countries and in all parts of the earth, may understand that the heavens are set before their eyes as witnesses to bear testimony to the glory of God. As the Hebrew word qv, kav signifies sometimes a line, and sometimes a building, some deduce from it this meaning, that the fabric of the heavens being framed in a regular manner, and as it were by line, proclaims the glory of God in all parts of the world. But as David here metaphorically introduces the splendor and magnificence of the heavenly bodies, as preaching the glory of God like a teacher in a seminary of learning, it would be a meagre and unsuitable manner of speaking to say, that the line of the heavens goes forth to the uttermost ends of the earth. Besides, he immediately adds, in the following clause, that their words are every where heard; but what relation is there between words and the beauty of a building? If, however, we render qv, kav, writing, these two things will very well agree, first, that the glory of God is written and imprinted in the heavens, as in an open volume which all men may read; and, secondly, that, at the same time, they give forth a loud and distinct voice, which reaches the ears of all men, and causes itself to be heard in all places. [448] Thus we are taught, that the language of which mention has been made before is, as I may term it, a visible language, in other words, language which addresses itself to the sight; for it is to the eyes of men that the heavens speak, not to their ears; and thus David justly compares the beautiful order and arrangement, by which the heavenly bodies are distinguished, to a writing. That the Hebrew word qv, kav, signifies a line in writing, [449] is sufficiently evident from Isaiah 28:10 , where God, comparing the Jews to children who are not yet of sufficient age to make great proficiency, speaks thus: "For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little." In my judgment, therefore, the meaning is, that the glory of God is not written in small obscure letters, but richly engraven in large and bright characters, which all men may read, and read with the greatest ease. Hitherto I have explained the true and proper meaning of the inspired writer. Some have wrested this part of the psalm by putting upon it an allegorical interpretation; but my readers will easily perceive that this has been done without reason. I have shown in the commencement, and it is also evident from the scope of the whole discourse, that David, before coming to the law, sets before us the fabric of the world, that in it we might behold the glory of God. Now, if we understand the heavens as meaning the apostles, and the sun Christ, there will be no longer place for the division of which we have spoken; and, besides, it would be an improper arrangement to place the gospel first and then the law. It is very evident that the inspired poet here treats of the knowledge of God, which is naturally presented to all men in this world as in a mirror; and, therefore, I forbear discoursing longer on that point. As, however, these allegorical interpreters have supported their views from the words of Paul, this difficulty must be removed. Paul, in discoursing upon the calling of the Gentiles, lays down this as an established principle, that, "Whoever shall call upon the name of the Lord, shall be saved;" and then he adds, that it is impossible for any to call upon him until they know him by the teaching of the gospel. But as it seemed to the Jews to be a kind of sacrilege that Paul published the promise of salvation to the Gentiles, he asks whether the Gentiles themselves had not heard? And he answers, by quoting this passage, that there was a school open and accessible to them, in which they might learn to fear God, and serve him, inasmuch as "the writing [450] of the heavens has gone forth through all the earth, and their words unto the ends of the world," ( Romans 10:18 .) But Paul could not at that time have said with truth, that the voice of the gospel had been heard through the whole world from the mouth of the apostles, since it had scarcely as yet reached even a few countries. The preaching of the other apostles certainly had not then extended to far distant parts of the world, but was confined within the boundaries of Judea. The design of the apostle it is not difficult to comprehend. He intended to say that God, from ancient times, had manifested his glory to the Gentiles, and that this was a prelude to the more ample instruction which was one day to be published to them. And although God's chosen people for a time had been in a condition distinct and separate from that of the Gentiles, it ought not to be thought strange that God at length made himself known indiscriminately to both, seeing he had hitherto united them to himself by certain means which addressed themselves in common to both; as Paul says in another passage, that when God, "in times past, suffered all nations to walk in their own ways, he nevertheless left not himself without a witness," ( Acts 14:16 , 17.) Whence we conclude, that those who have imagined that Paul departed from the genuine and proper sense of David's words are grossly mistaken. The reader will understand this still more clearly by reading my commentaries on the above passage of St. Paul. He hath set in them a tabernacle [or pavilion] for the sun. As David, out of the whole fabric of the world, has especially chosen the heavens, in which he might exhibit to our view an image of God, because there it is more distinctly to be seen, even as a man is better seen when set on an elevated stage; so now he shows us the sun as placed in the highest rank, because in his wonderful brightness the majesty of God displays itself more magnificently than in all the rest. The other planets, it is true, have also their motions, and as it were the appointed places within which they run their race, [451] and the firmament, by its own revolution, draws with it all the fixed stars, but it would have been lost time for David to have attempted to teach the secrets of astronomy to the rude and unlearned; and therefore he reckoned it sufficient to speak in a homely style, that he might reprove the whole world of ingratitude, if, in beholding the sun, they are not taught the fear and the knowledge of God. This, then, is the reason why he says that a tent or pavilion has been erected for the sun, and also why he says, that he goes forth from one end of the heaven, and quickly passes to the other and opposite end. He does not here discourse scientifically (as he might have done, had he spoken among philosophers) concerning the entire revolution which the sun performs, but, accommodating himself to the rudest and dullest, he confines himself to the ordinary appearances presented to the eye, and, for this reason, he does not speak of the other half of the sun's course, which does not appear in our hemisphere. He proposes to us three things to be considered in the sun, -- the splendor and excellency of his forms -- the swiftness with which he runs his course, -- and the astonishing power of his heat. The more forcibly to express and magnify his surpassing beauty and, as it were, magnificent attire, he employs the similitude of a bridegroom. He then adds another similitude, that of a valiant man who enters the lists as a racer to carry off the prize of the course. The swiftness of those who in ancient times contended in the stadium, whether on chariots or on foot, was wonderful; and although it was nothing when compared with the velocity with which the sun moves in his orbit, yet David, among all that he saw coming under the ordinary notice of men, could find nothing which approached nearer to it. Some think that the third clause, where he speaks of the heat of the sun, is to be understood of his vegetative heat, as it is called; in other words, that by which the vegetating bodies which are in the earth have their vigor, support, and growth. [452] But I do not think that this sense suits the passage. It is, indeed, a wonderful work of God, and a signal evidence of his goodness, that the powerful influence of the sun penetrating the earth renders it fruitful. But as the Psalmist says, that no man or nothing is hidden from his heat, I am rather inclined to understand it of the violent heat which scorches men and other living creatures as well as plants and trees. With respect to the enlivening heat of the sun, by which we feel ourselves to be invigorated, no man desires to avoid it. Footnotes: [442] "L'entour du ciel et de l'air." -- Note, Fr. marg. "That is, the cope or vault of the heaven and of the air." Bishop Mant reads also expanse, which he considers more correct than firmament. "The latter word," says he, "is adopted from the Greek version; but the Hebrew word is derived from a verb, signifying to spread abroad, stretch forth, extend, expand. The proper rendering therefore is, expanse,' agreeably to other passages of Scripture which speak of the Creator as stretching out the heavens as a curtain, and spreading them out as a tent to dwell in." (See Psalm 104:2 ; Isaiah 40:22 .) "The expanse of heaven is a frequent phrase with Milton, as with other poets." [443] "Un jour desgorge propos a l'autre jour, et la nuict declare science a l'autre nuict." -- Fr. "One day uttereth speech to another day, and the night declares knowledge to another night. [444] Dr Geddes has remarked, in reference to this psalm, that "no poem ever contained a finer argument against Atheism, nor one better expressed." [445] Both Calvin and the translators of our English version appear to have followed the Septuagint and Vulgate versions in inserting the word where, which is not in the Hebrew text. [446] "C'est as avoir ces mots, Lequel, Laquelle, etc., comme yci Il n'y a langage, il n'y a paroles esquelles la voix de ceux ne soit ouye." -- Fr. [447] vly, beli, commonly signifies not; but it is also often used for all sort of exclusive particles, without, besides, unless. Hence Grotius renders it here without. As, vl bal, means in Arabic but, and as the Arabic is just a dialect of the Hebrew, Hammond concludes that this may have been its meaning among the Jews; and therefore proposes to render the verse thus:-- "Not speech, nor words, but, or notwithstanding, [vly, beli,] their voice is, or has been heard." [448] "Et se fait ouir en totals endroits." -- Fr. [449] The reading in the English Geneva Bible is, "Their line is gone forth through all the earth, and their words unto the ends of the world." The marginal note in explanation of this is, "The heavens are as a line of great capital letters to show unto us God's glory." [450] Paul reads, "their sound," quoting from the Septuagint, the version of the Old Testament then chiefly used, and it employs here the word phthongos. [451] "Quasi stadia." -- Lat. "Comme des lieues ordonnees dedans les quelles elles font leurs courses." -- Fr. [452] "Aucuns l'entendent de sa chaleur vegetative, qu'on appelle, c'est dire par laquelle ces choses basses ont vigueur, sont maintenues, et prenent accrossement." -- Fr.

< > The {a} heavens declare the glory of God; and the firmament sheweth his handywork. (a) He reproaches man for his ingratitude, seeing the heavens, which are dumb creatures, set forth God's glory.

« To the chief Musician, A Psalm of David. » The heavens declare the glory of God; and the firmament sheweth his handywork. The heavens declare the glory of God — The world, saitb Clement of Alexandria, is Dei Scriptura, the first Bible that God made for the institution of man. The heavens (here instanced as a chief part of that Mundi totius machina ) are compared to a scroll that is written, Revelation 6:14 . As in a horn book, which little ones carry, there be letters in a paper within which appear through the same; so, under the blue sapphire of the firmament, is spread a sheet of royal paper written all over with the wisdom and power of God. This book was imprinted, saith one, at the New Jerusalem, by the finger of Jehovah, and is not to be sold, but to be seen, at the sign of glory, of every one that lifts up his eyes to heaven; where he may plainly perceive Deum esse mentem, architectricem, intelligentem, sapientem, potentem, … This lesson is fairly lined out unto us in the brows of the firmament, which, therefore, we are bidden to behold and discern; since therein God hath made himself visible, yea, legible, even his eternal power and Godhead; so that men are left without excuse, Romans 1:20 . But because this book of nature (with its three great leaves, heaven, earth, and sea), though never so diligently read over, cannot bring a man to the saving knowledge of God in Christ, nor make him perfect, throughly furnished unto all good works, behold another and better Book, even that of the Holy Scriptures, set forth, Psalms 19:7-8 , …, of this psalm, that like as where the philosopher endeth the physician beginneth; so, where nature faileth us, Scripture may inform and comfort us. In this excellent psalm, then, we have the sum of all true divinity, saith reverend Beza, the end whereof is to give us that knowledge of God, and of his holy worship, whereby we may be made partakers of eternal life. Here, then, in the six first verses the prophet showeth that God manifesteth his glory to mankind by his works; and, first, by the work of creation, Psalms 19:1 ; next, of government, Psalms 19:2-3 , …, and that, 1. In the revolution of the starry sky, which revolution, first, causeth a perpetual vicissitude of days and nights, and so declareth the glory of God. 2. It bespeaketh all people at once, as a catholic preacher of God’s glory, Psalms 19:4-5 . Secondly, in the constant course of the sun (that common servant, as his name importeth), Psalms 19:4 , who, with his motion, Psalms 19:5 , enlighteneth all things with his light, and pierceth all things with his heat, Psalms 19:6 . Thus "the heavens declare the glory of God"; that is, they yield matter and occasion of glorifying him, according to that, Psalms 145:10 , "All thy works praise thee, O Lord; but thy saints bless thee." Some philosophers, and with them some Rabbis (Maimonides), have deemed, or rather doted, that the heaven was a living creature, and did actually praise and serve God. But this conceit is exploded by the wiser sort; and that axiom maintained, Formica coelos dignitate superat, An ant, because a living creature, is more excellent than the whole visible heavens. As for the saints and servants of God, it is truly affirmed by divines that there is not so much of the glory of God in all his works of creation and providence as in one gracious action that they perform. And the firmament showeth his handywork — The expanse or outspread firmament. It is taken both for the air, Genesis 1:6 , and for the sky, Genesis 1:14 , the whole cope of heaven, which showeth, Quam eleganter et ad amussim operetur Deus manibus suis; how neatly and exactly God worketh with his hands, which are attributed to him for our weakness’ sake (Vatablus).

The heavens declare the glory of God,.... By which we are to understand not the heavens literally taken, though these with the firmament are the handiworks of God, and do declare the glory of his perfections, especially his wisdom and power; these show that there is a God, and that he is a glorious one: but either Gospel churches, often signified by the kingdom of heaven, in the New Testament; the members of them being heaven-born souls, and the doctrines and ordinances ministered among them being from heaven; and there being a very great resemblance between them and heaven, in the company and communion enjoyed in them; and who declare the glory of the divine perfections, which is very great in the handiwork of their redemption; and who ascribe the glory of their whole salvation to God: or rather the apostles and first preachers of the word, as appears from Romans 10:18 ; who were set in the highest place in the church; had their commission, doctrine, and success from heaven; and who may be called by this name, because of the purity and solidity of their ministry, and their constancy and steadfastness in it, and because of their heavenly lives and conversations: these declared the glory of the divine perfections; such as those particularly of grace, goodness, and mercy, which are not discoverable by the light of nature or law of Moses, as, they are displayed in the salvation of men by Christ, in the forgiveness of their sins, the justification of their persons, and the gift of eternal life unto them: they taught men to ascribe the glory of salvation to God alone, Father, Son, and Spirit; they set forth in their ministry the glory of Christ, of his person, and of his offices and grace; and they showed that redemption was his handiwork, as follows: and the firmament showeth his handiwork; for the same persons may be called the firmament, since they that are wise are said to shine as the brightness of it, Daniel 12:3 . These were like to stars in it, and were the light of the world, and declared that redemption is the work which Christ undertook, and came into this world to perform, and which he has finished; his hands have wrought it, and his own arm has brought salvation to him. The Targum interprets the heavens and the firmament, of such persons as contemplate the heavens, and look upon the firmament or air; and so do some other Jewish writers (w). (w) Jarchi & Kimchi in loc.

The heavens so declare the glory of God, and proclaim his wisdom, power, and goodness, that all ungodly men are left without excuse. They speak themselves to be works of God's hands; for they must have a Creator who is eternal, infinitely wise, powerful, and good. The counter-changing of day and night is a great proof of the power of God, and calls us to observe, that, as in the kingdom of nature, so in that of providence, he forms the light, and creates the darkness, Isa 45:7, and sets the one against the other. The sun in the firmament is an emblem of the Sun of righteousness, the Bridegroom of the church, and the Light of the world, diffusing Divine light and salvation by his gospel to the nations of the earth. He delights to bless his church, which he has espoused to himself; and his course will be unwearied as that of the sun, till the whole earth is filled with his light and salvation. Let us pray for the time when he shall enlighten, cheer, and make fruitful every nation on earth, with the blessed salvation. They have no speech or language, so some read it, and yet their voice is heard. All people may hear these preachers speak in their own tongue the wonderful works of God. Let us give God the glory of all the comfort and benefit we have by the lights of heaven, still looking above and beyond them to the Sun of righteousness.

PSALM 19 Ps 19:1-14. After exhibiting the harmonious revelation of God's perfections made by His works and His word, the Psalmist prays for conformity to the Divine teaching. 1. the glory of God—is the sum of His perfections (Ps 24:7-10; Ro 1:20). firmament—another word for "heavens" (Ge 1:8). handywork—old English for "work of His hands."

The heavens declare the glory of God - They announce, proclaim, make known his glory. The word heavens here refers to the material heavens as they appear to the eye - the region of the sun, moon, and stars. The Hebrew word is used in the Scriptures uniformly in the plural number, though in our common translation the singular number is often used. Genesis 1:1 , Genesis 1:8-9 , Genesis 1:14 , Genesis 1:17 , Genesis 1:20 ; Genesis 6:17 ; Genesis 7:11 , Genesis 7:19 , Genesis 7:23 ; et soepe. The plural, however, is often retained, but without any special reason why it should be retained in one place rather than in another. Genesis 2:1 , Genesis 2:4 ; Deuteronomy 10:14 ; Ezra 9:6 ; Psalm 2:4 ; Psalm 8:1 , Psalm 8:3 ; Psalm 18:13 . The original idea may have been that there was one heaven above another - one in which the sun was placed, another in which the moon was placed, then the planets, the fixed stars, etc. Above all was supposed to be the place where God dwells. The word glory here means that which constitutes the glory or honor of God - his wisdom, power, skill, faithfulness, benevolence, as seen in the starry worlds above us, the silent, but solemn movements by day and by night. The idea is, that these convey to the mind a true impression of the greatness and majesty of God. The reference here is to these heavens as they appear to the naked eye, and as they are observed by all men. It may be added that the impression is far more solemn and grand when we take into the estimate the disclosures of the modern astronomy, and when we look at the heavens, not merely by the naked eye, but through the revelations of the telescope. And the firmament - See the note at Daniel 12:3 . The word rendered firmament - רקיע râqı̂ya‛, means properly "an expanse" - that which is spread out - and is applied to the heavens as they appear to be spread out or expanded above us. The word occurs elsewhere in the following places, and is always rendered "firmament" in our common version, Genesis 1:6 , Genesis 1:7 (twice), Genesis 1:8 , Genesis 1:14 , Genesis 1:15 , Genesis 1:17 , Genesis 1:20 ; Psalm 150:1 ; Ezekiel 1:22-23 , Ezekiel 1:25-26 ; Ezekiel 10:1 ; Daniel 12:3 . The word "firmament" - that which is firm or fixed - is taken from the word used by the translators of the Septuagint, στερέωμα stereōma, from the idea that the heavens above us are a solid concave. In the Scriptures the stars are represented as placed in that expanse, so that if it should be rolled together as a tent is rolled up, they would fall down to the earth. See the note at Isaiah 34:4 . The reference in the passage before us is to the heavens as they appear to be spread out over our heads, and in which the stars are fixed. Showeth his handywork - The heavens make known the work of his hands. The idea is that God had made those heavens by his own hands, and that the firmament, thus adorned with sun, and moon, and stars, showed the wisdom and skill with which it was done. Compare Psalm 8:3 .