And as you are, if you would turn with me back to that last portion of scripture that which we read, Psalm 19. Psalm 19. This familiar Psalm is perhaps a Psalm that we regard as being very much focused upon creation. But under God's blessing, I trust, even this evening, we'll see that this has perhaps even more to say about the Christian. This 19th Psalm is often regarded as a psalm that makes us look outward, makes us think about that which is around us. I trust as well as we will see this evening, this is also a psalm that primarily looks inward. Now friend, in order for us to see that, it's important for us to go back even to the very first verse, The psalm is about the glory of God and particularly about its declaration. The first verse stands over the entirety of the text and a text that is incredibly structured. This 19th psalm is a psalm that is very orderly in how it conveys to us its theme. And it divides, first of all, into two very nice sections. Verses one to six principally look at creation how God's glory therein is displayed. But even that can be further subdivided. If you look at the first four verses and just the first line of verse four, you'll notice that the psalmist's focus is principally on general themes about creation. He, as it were, looks at all the various ways, takes into account various elements that are engaged in this work of declaration in a very general sense. But then as you come to the last line of verse four, down to verse six, he hones his focus on one individual element, namely the son. The second section from verses 17 to the end, are the glory of God exhibited in his word. But again, that section too, in a way that mirrors the previous can be further subdivided. In verses 7 to 9, you have general statements about the Word of God. But then the psalm concludes in verses 11 to 14, focusing on one subject, one individual, namely, the believer. In this case, the psalmist. My friend, what you and I see here immediately is that this is a psalm about the glory of God, but the glory of God as declared through two principal themes, namely that of creation and redemption. And we see that these themes, friend, extol the idea over and over again to us that in both God's glory is manifest. And so our theme this evening is just that, that God's glory is manifest in creation and redemption. And I want us to take this just in three sections this evening. I want to look first of all at creation itself as we see it presented to us in the first six verses. Now note, friend, the verbs. The heavens declare. The firmament showeth. Now, to put it in synonyms agreeable to the Hebrew, one could render those words The heavens recount. The firmament announces. The meaning is the same. And then continue. As you look through the psalm, these first several verses, you see that the psalmist names four things. Heavens, firmament, day and night, and all of them are speaking. All of them are speaking. And then the psalmist, in the first several verses then goes another step and he tells us that where their voice is not heard there's no place where their voice is not heard. Their line goes throughout all of the earth. There is nothing hid from the heat of the sun. What that underscores for us here is that the psalmist is thinking very carefully in a very structured manner about the idea that creation is speaking. It is speaking and so it is communicating something that is intelligible. And then the psalmist also emphasizes that this intelligible speech is something that is universal. It stretches the whole earth throughout. The cosmos are filled with their language, with their announcing, with their recounting. In fact, what emerges from this idea is that creation is a witness to God's glory. Creation is a witness to God's glory. Now, I want us to think about that carefully this evening, but briefly. First of all, I want you to notice that this presupposes all throughout that creation is communicating something that is propositional. What I mean by that is creation is communicating something that is fact and knowable fact. The idea of speech in this psalm is the idea of the transmission of knowledge. We need to begin there. We need to think of creation speaking truth that is propositional. These things are facts that are being transmitted through these creatures. And what is the content, if you like, the propositions that they're transmitting? Importantly friend, the psalmist is not here speaking about the existence of God merely. I think perhaps we use this psalm principally in our discussions with atheists. No, this psalm is principally concerned not with the existence, but with the glory of God. The psalm as it were goes several steps beyond to show that not only does creation bear witness to a creator, but to one who is altogether glorious. It doesn't just show that there is a God, but it exhibits his excellency, his praiseworthiness. Those are the facts that the psalmist says are communicated. But then secondly, not only is it propositional, but crucially, it's also intelligible. The idea behind speech and language is the idea that it is calculated to actually communicate to recipients that which is to be transmitted. In other words, the facts should be able to be discerned. The Apostle Paul says that this is precisely what the lesser of these creatures do. The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead. That's Romans 1 verse 20. Know what the Apostle says. He says that the speech that you and I see in Psalm 19 is something that is intelligible even to man. Such that, as he says here, the invisible things of him are revealed in the creation of the world. And so it's a propositional revelation and it's also an intelligible revelation. But crucially folks, this This is a witness that carries certain obligations as well. You remember in Acts 14, the Apostle speaking to the heathen there, he says, God left himself not without witness in that he did good. So giving the seasons, filling our bellies, our hearts with gladness. What's interesting is the word that he deployed there. He says in all of those things God had a witness. That's a legal term. That's not a term that you and I would use or anyone in that time would have used outside of the context normally of the courtroom or at least outside the context of solemn and legal obligations. The sense behind this is that these ones are speaking but there is authority behind their speech. There is a moral obligation to receive that which they testify. In other words folks, these are not just intimations. Psalm 19 as Acts 14 show us that God deploys these elements as solemn witnesses to his glory. They are witnesses to man, yes. But if man refuses to receive them because of this legal aspect these men become testimonies, witnesses against them. That legal aspect behind Psalm 19 can't be missed. There is a moral obligation to receive that which they testify. This first section leaves man. It leaves man like one deaf as the courtiers announce the presence and the edicts of the king. He's there in the midst of all of the tokens and testimonies to the king's glory and authority, but he's deaf to their speech. In that case, friend, this psalm shows that these creatures that declare also function as so many witnesses against those that are deaf to their testimony. Yes, folks, even these elements as it were around us, if they could, they would stand and accuse all unbelievers before God. That's the idea in this first section. The second section, beginning at verse 7, takes us to the Word of God. Now, I want you to notice that just like the first section, this general section gives us four descriptors. You see that there. The Law of the Lord, the Testimony of the Lord, the Statutes of the Lord, the Commandment of the Lord. It mirrors the four elements that we saw in the preceding section. The psalmist goes a step further. As all four of these indicate the Word of God and should be taken so, the Word of God generally. He goes on to describe what this Word is inherently. He says it is perfect, it is sure, it is right, it is pure. Now putting that negatively, what does that mean? He's saying that it wants nothing, it lacks nothing. He's saying that it is not unstable, he's saying that it is not deviant, and he's saying that it is not corrupt. Now hold on to that just for a moment, because then the psalmist goes on to describe not only what the Word of God is inherently, he then describes what the Word of God does, what it is efficiently. It is converting, that which makes wise. It is a rejoicing instrument. it enlightens. What's striking about that list, again, all of them paralleling the preceding, is that this list does principally look at the negative. The word for convert there is the idea of turning back, indicating that there was a reason for somebody to turn away from their course that they currently were on. The idea that they must be made wise presupposes that there is foolishness. The idea that there is something defective in the heart indicates something of an evil inclination. The idea that they require enlightening. All of that certainly indicates that there was a blindness. But then come, finally, to the object, the recipient of all of these works of the word, the soul, the simple, the heart, and the eyes. What's striking about that is that the psalmist says that those that are irrational, foolish, or have an evil inclination and a culpable or an evil ignorance, the Word of God is for their reclaiming. A friend, what that teaches us is precisely what you and I see in 2 Timothy 3. When there, the apostle tells Timothy, the Holy Scriptures are able to make thee wise unto salvation through faith, which is in Christ Jesus. The psalmist highlights for us here that the Word of God is effective And it's effective to take those that are deaf, those who are, as it were, that deaf man as he sits in the courtroom surrounded by those proclaiming the king, his authority and edicts, that the word of God is there to correct the man and make him no longer deaf, no longer simple, no longer foolish. so that he might be a genuine and a well-responded man to that which he receives and sees before him. And the apostle goes on to say that the Holy Scriptures, that which the psalmist is describing for us here, show us that it is only through faith, which is in Christ Jesus, that men see the Word of God work this way. It's a staggering claim about the scriptures, isn't it? The psalmist is saying that all of the scriptures were pointing always to this. They were always to make men wise unto salvation through faith, which is in Christ Jesus. That's the function of the scriptures. But I want you to notice, Folks, as you look at this text, you'll perhaps remember that in Romans 10, the apostle, he lifts something from the preceding section to describe the preaching of God's Word in the New Covenant. And the reason why he does that is because, friend, he shows us pointedly that the same God who is speaking through those irrational creatures is the same one who is speaking now through his word as he calls men and women to take hold of Jesus Christ. In other words, folks, the testimony that is given to the glory of God by the son is a testimony to the glory of God, the same God that is revealed in the scriptures and calling us to Jesus Christ. The two forms of revelation, those two forms are not at all contradictory. The one rather looks to the other. And so friend, what we see here is that the scriptures are efficient to do that work that must be done. To make those who are unbelievers in the theater of divine glory, to make them no longer deaf. to make them those who are no longer foolish, no longer errant, but are those who are converted, made wise, rejoicing with a holy joy, and genuinely enlightened. A friend, even that has an implication, doesn't it? Because through all of that list, what you and I see is that the psalmist knows there is no defect in the word of God to these ends. Put it another way. According to this text, our remaining foolishness, sin, and absence of true spiritual joy arises from no defect in the word of God. You and I hear in this psalm that the scriptures are able. They are sufficient for our needs. And if anything is wanting in us, that's chargeable to us and not the word of God. But thirdly, and finally, as we close this evening, the psalm ends on a note, a very specific point of focus emerges starting in the 11th verse, where the psalmist speaks of himself as the Lord's servant. Excuse me. Just as in the previous section, and looking at the book of nature, that section closed by focusing our attention upon one particular element, the psalm. Now the psalmist, leaving the general ideas of scripture, focuses his attention upon one particular subject, himself. But before he comes to himself, he asks a question. who, he says, can understand his errors. Striking, isn't it? That that is a tacit, of course, admission of ignorance. But he goes further. He then pleads that God would cleanse him, that God would keep him back from presumptuous sin, that God would have it such that these sins would have no dominion over him. All of these are ideas of purity, Then he says, he prays for these things so that he would be upright. What's really striking about this word is that word in the Hebrew is tamim. And that word we've already encountered in Psalm 19. It's the word that we find in verse 7 to describe the scriptures. The law of the Lord is perfect. It's exactly the same word in our text. Striking. But then he goes on a step further. He says, let the words of my mouth and the meditation, sorry, the words of my mouth and the meditation of my heart be acceptable in thy sight. Now, folks, that 14th verse takes us all the way back to the second. The word for speech, and verse 2 is the same word for the words that are coming from the psalmist's mouth here. Now let me just for a moment step back and retrace where we've gone. We've seen the psalmist plead against his ignorance, plead for purity, plead that the Lord God would work so as to make him upright or perfect, and plead that his mouth would be used like the speech of the day in verse two. Friend, all of that shows us that the psalmist, his principle focus here, first of all, is that as God works in his life, as it were, the Christian becomes something more and more like the scriptures themselves. It's a wonderful parallel and it's something that could be quickly missed, but it's crucial. He closes the Psalm pleading that God would shine in him, such that the glory, the wisdom, the beauty, and the love of God would be exhibited more and more in him. And then friend, you see this. You see that his longing is that he would then join with his own lips and with his own heart, all that is already extolling the glory of God. He's praying that he just would be an instrument deployed by God to exhibit divine glory. Now folks, what we can't miss in this is that this is showing us plainly If you like, there are three. There are three instruments deployed to declare the glory of God in the psalm. The first is the lesser creature, verses one to six. The second is the law of God, verses seven to 10. But the third, verses 11 to 14, in these prayers is the Christian. He longs that his words would be like that of the day. He longs that his character would be used by God to display something of divine glory, just as do the scriptures. And folks, this is rooted and grounded all throughout the New Testament and its ideas of the purpose of redemption. Paul says it's the name of our Lord Jesus Christ that it may be glorified in you and ye in Him according to the grace of our God and the Lord Jesus Christ. He's saying that that's a present reality. as divine grace is working, so as to cleanse the believer, to keep them back from presumptuous sins, to make it so that sins don't have dominion over them. The Apostle says that is for the purpose of exhibiting God's glory. And not only is that a present reality, he goes on to say this, he says, when he, that is Christ, shall come to be glorified in his saints, and to be admired in all them that believe. because our testimony among you was believed in that day." Folks, note what the apostle is saying. We could have gone to any number of texts, but in this text, he's saying, look, presently and in the time to come, the believer is that which God deploys to most exhibit his grace among the creatures. What we see in Psalm 19 is that the psalmist is praying that the Lord God would do that in him. An old preacher, he once put it this way, this work of making the Christian an instrument to declare the glory of God, when it's perfected in glory, It is such an awesome, such a brilliant thing that if we were to see the perfected Christian ourselves, surely we would be tempted to fall down in worship. Just as he says, if we were to see the damned, if we were to see them left over without any restraining grace, we would likely die of horror. Folks, what this 19th Psalm is saying is that the psalmist longs that God's glory would shine so in him, that like the book of nature, and like the book of Scripture, God alone would be exalted and he would be a witness to that glory. Behind this, folks, there is a question. And the question is, do you crave divine glory? While the psalmist here is indicating that the Christian becomes an instrument of revelation of divine glory, it does beg the question, do you and I actually want to be made, to be made one who is a witness to him? Do you want to be a witness to who he is? The one who is the king, eternal, immortal, invisible, the only wise God, to whom be honor and glory forever and ever. Do you want men and women to see, folks in your life, more and more of the God who is altogether glorious in his very being? But the song closes with a focus principally on the Redeemer. And so folks, do you want to see people look to the grace and to the power of that grace in your life? To his praise. The scriptures are clear. Those who are redeemed have these desires. In heaven, the song is, worthy is the Lamb that was slain to receive honor and power and riches and wisdom and strength and honor and glory and blessing. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them, heard I saying, blessing and honor and glory and power be unto him that sitteth upon the throne and unto the Lamb of God forever. Folks, if you've been redeemed by the Lord Jesus Christ, that must be your prayer. And if that is your prayer, then Psalm 19 is your prayer. Before our comfort, beloved, you and I should see how privileged the Christian is. Again, friend, as you look at the end of this 19th Psalm, the psalmist goes so far. as to draw direct parallels between himself as God works graciously in him and the scriptures. And the purpose of that, folks, is to show us that the Christian really does become, as he is conformed to the likeness of Christ, he really does become a witness to divine glory. Folks, is it not marvelous that he is pleased to deploy those who are deaf and dumb and blind and haters of God, and cause them to join the chorus of the books of nature and scripture to his glory. Does it not thrill your soul, Christian, that he passed over myriads of fallen angels, multitudes of fallen men, out of an act of free grace, he has made you a witness to him. And folks, if that's the case, then surely this is a psalm that drives us to holiness. Surely folks, if we crave to be used in this way, this will make us long to die more to sin and live more unto God. I said to you at the beginning that this psalm is very much about the creation, but perhaps more about the Christian. And what I mean by that is that this psalm really leads us to see that the Christian is the one who begins to enter the choruses of that praise that is given to God by scripture and by the creature. And when I said the psalm looks more internally than it does externally, that's precisely what I meant. The psalm raises the question, how do you respond to these means of revelation that God has deployed? And do you yourself long to be used from your heart? Do you long to be used as a witness to God's glory as well? If you do, then beloved, as we close, remember what the psalmist says here. In verse 14, he calls upon the Lord who is his strength and his redeemer. The psalm is about the Christian. The psalm is about the internal desires of the believer. But all of that, folks, is grounded on the idea that it is God who is our Redeemer, who is pleased to work this in His people. And it's to Him that we should turn. It's to Him that we should pray that He would work these things in us. Amen.