What does it mean that the law of the Lord is perfect, converting the soul (Psalm 19:7)?

"The law of the Lord" in verse 7 is not confined to the ten commandments, but embraces all that God has revealed in His word as a perfect ruling principle. When it is received as such by any individual, this is conversion, for by nature we are not subject to God, but sinners in a state of self-will. The word of God has power in it to bring about conversion, a total change. Yet when one is converted, he does not stop there. By continuing in hearing the testimony of the Lord, he finds that testimony to be "sure," and basing his thoughts on the absolute certainty of scripture, he may be absolutely sure of his eternal salvation: he is given wisdom far above "the wisdom of this world," though by nature "simple," that is, lacking in wisdom.

"The law of Jehovah is perfect, restoring the soul": converting," in the broader sense of the word, would not be wrong, — that is, turning it from any wrong path. Torah, "the law," means literally that which points out the way; and as "perfect" it is an infallible guide. Its certainty for guidance is therefore what is here declared. The soul as the impulsive part of man's nature is that which needs to be turned or restrained from following its own inclinations, and so is named here. How blessed to have the certainty which is found in listening to God's voice. It is the first point of all, clearly, for blessing. Apart from this, wisdom and folly, holiness and unholiness, are names, and nothing else. We seek to please God, and know not but we offend Him. The road we take to heaven may, after all, be the road to hell: for "there is a way that seemeth right unto a man, and the end thereof are the ways of death." (Prov. 14:12.) When God has spoken, and we have heard His voice, our path then becomes that of simple obedience; we are not left to prove it by results, which come all too late for help as to what is before us. Results, so far as these can be depended on even, testify but of what, being past, is already beyond recall.

What right-minded person can fail to admire the works of God as displayed in the heavens, or in the earth? They are surely for man's admiration and enjoyment; but it is a fatal mistake to be satisfied with them, beautiful as they are. They are tokens of God's creative power and goodness; but they leave the soul too surely unconverted. God cannot be savingly known except through the living and abiding word (1 Peter 1:23), which reveals Christ, in Whom the Father Himself is revealed and glorified, and our need met; and not only this, but in Whom we have a worthy object to fill and gratify our hearts for ever. We learn from Romans 1 that the utmost that can be learned by the contemplation of creation alone is God's eternal power and Godhead — His creative power; but this does not meet the sinner's need, nor does it display God's grace. To know His eternal power and Godhead — His Almightiness, if that he all, could only fill the soul with terror, and rightly so. Faith cometh (not by seeing the mighty works of creation but) by hearing and hearing by the word of God (Rom. 10:17), as it is written (Isaiah 55:3), "Incline your ear and come unto me: hear and your soul shall live." And hence what next follows in our Psalm is most important and most precious, directing us to the life-giving word. "The law of Jehovah is perfect, converting the soul." It is not the Decalogue that is here spoken of, but rather the then word of God as a whole — the scriptures in contrast with the witness of created heavens already referred to. "This is the record, that God hath given to us eternal life, and this life is in His Son" (1 John 5:11). The law of Moses admirably wrought for a given purpose, we may say, to convict of sin; it did not reveal God's righteousness for sinners to believe, but claimed righteousness from sinners for God, which they were incapable of rendering. The law of Jehovah, i.e. as already stated, His O.T. word, is perfect. Being the direct testimony of God Himself, it "is sure," and may be fully relied upon, and it maketh "wise the simple." To the caviller, i.e. to one who prefers his own reasoning to believing, it is foolishness, because it makes nothing of his pretensions. Instead of calling on men to fulfil righteousness and so flattering him as if he were able, it holds out a present, and perfect, and eternal salvation, as a free gift without money and without price (Isaiah 55:1), and not even for the asking, and still less for the deserving, but for the taking. Man does not know his need of such grace, and therefore despises and rejects it, being ignorant alike of God and of himself.

The works and the word of God have these two qualities — they glorify God and bless the creature, as this Psalm shows. Thus: the firmament declares the divine handiwork, but it also carries the sun which gives its heat to all creation. So the law is perfect, thus glorifying its Maker like the firmament, but it also converts the soul. God's glory and His creatures' blessing are equally cared for in the great scenes of divine power and wisdom. But there is no effort, no indisposedness in the earth to receive blessing from the heavens; but man is to stir himself up, as the Psalmist here does, to get the blessing to his soul which the law or the word carries for him.

It will be alleged that Psalm 119 speaks of the law in a general way (and I desire to weigh all scripture, as far as I am able, for the good of our souls, and not merely reason as a controversialist), as to what may be expressed by the term moral law, and speaks of the saint's delight in it. This seems to me to be the strongest ground which can be taken. Psalm 19 also may be referred to. I apprehend that this is much more than the moral law being a rule of life. The whole power of the word of God is referred to in Psalm 19 as the means of conversion — giving light to the simple. It refers in some passages to the law written in the heart, the true desire of a godly Israelite. The promises are trusted in; the threatenings of God's word, His judgments, looked at and counted on in the world; the word, as furnishing an answer to the reproach of men — it is looked at as quickening the soul. It is the word of God, the confidence and guidance of the saint in Israel, not the rule of life of a saved Christian. What I would insist on is (not that the word of God is not used by God now for every effect in the soul, but) that it is not as law. It is a different thing from the law-being a rule of life. The word of God is called "law" there. This is plain if we look at Psalm 19. "The law of the Lord is perfect, converting the soul." It is quite evident that this speaks of the word of God, as then known, as the law, in a much wider sense than a mere rule of life. So Christ says, "Is it not written in your law?" whereas the passage quoted was in the Psalms. It was the word of God, known in its capital and characteristic designation.

37 But the godly man estimates the experimental excellence of the law of Jehovah also; and, though of course for Israel it was the law as given by Moses, we must take it here as the testimony of the word of God to the conscience. I say the conscience, because it is not the revelation of the riches of grace, or the unfolding of the Person of Christ and the ways of God in Him, but the testimony of God's word respecting man, to the conscience of man, even when it is taken in the largest sense. He does not say the law of God here, but "the law of Jehovah," a God known in covenant relationship. His law is given to His people, to His servants. It is perfect, the exact mind of God as to what man ought to be before God, according to God's will, now that evil is known; but man's mind is not such, even when the law of God is delighted in. It sets the soul therefore right. One has the consciousness of its doing so: for the soul, having life, appreciates it when revealed (though it may not have had it in mind), and is livingly susceptible of its truth. It has living power as the word of God for him who lives. But where it is not forgotten, there is enlightening and direction. It is pure and enlightens the eyes, gives to see clearly when we were obscure in heart and spirituality. But the psalm connects this with the state of the heart. There is a reference, not merely to the law, but to the Lord Himself - the effect of the sense of God's presence in the conscience, the fear of the Lord - the introduction of God into everything, and the reference of the heart to Him, and the judgment which He has of everything. This is clean; no spot can remain there, and it is an eternal principle, for it depends on the nature of God Himself. Further, God's dealing - and ways as pronounced (for "judgments" include that, as well as judgments executed - He does shew His judgment of things in His chastisements - but in general every judgment He forms, however shewn) are true and righteous altogether. But they are not only this, but as gold, and the honeycomb to the faithful; they are the expressions of God's mind, and that is infinitely precious and sweet to the saints.

Nothing can be more truly beneficial for the soul than to be brought under the searching power of the word of God, — to have our treacherous hearts examined by its sure light, and all our ways fairly tested by its holy precepts. "The law of the Lord is perfect." It is God's means of effectually dealing with His people, and accomplishing in them the purposes of His love.

In Psalm 19 we have the testimony of creation and of the law. It is a solemn thought that whatever man has touched he has corrupted. Creation groans when a man has been there. But if I look where man cannot reach, at the moon, the stars, etc., all is glorious. The "heavens declare the glory of God, and the firmament sheweth his handy-work." Next (v. 7 to 11) "The law of Jehovah is perfect, converting the soul; the testimony of Jehovah is sure, making wise the simple. The statutes of Jehovah are right, rejoicing the heart; the commandment of Jehovah is pure, enlightening the eyes." Here the point is not whether man can keep it or not, but its intrinsic perfection and its value for those who by grace profit by its light. Neither of these witnesses can be changed. Man early filled the earth with corruption and violence. "And God looked upon the earth, and behold it was corrupt; and God said, The end of all flesh is come before me; for the earth is filled with violence through them." The heavens spread over all, and the sun going about in unwearied circuit from one end to the other, are the bright unchanging witnesses, above man's defiling hand, of the divine glory. As little does the law of Jehovah vary; but if man cannot change the law, he disobeys it. The effect of law is to claim from a sinful man that he should not be sinful.

In Psalm 19 we have the testimony of creation and of the law. It is a solemn thought that whatever man has touched he has corrupted. Creation groans when a man has been there. But if I look where man cannot reach, at the moon, the stars, etc., all is glorious. The "heavens declare the glory of God, and the firmament sheweth his handy-work." Next (v. 7 to 11) "The law of Jehovah is perfect, converting the soul; the testimony of Jehovah is sure, making wise the simple. The statutes of Jehovah are right, rejoicing the heart; the commandment of Jehovah is pure, enlightening the eyes." Here the point is not whether man can keep it or not, but its intrinsic perfection and its value for those who by grace profit by its light. Neither of these witnesses can be changed. Man early filled the earth with corruption and violence. "And God looked upon the earth, and behold it was corrupt; and God said, The end of all flesh is come before me; for the earth is filled with violence through them." The heavens spread over all, and the sun going about in unwearied circuit from one end to the other, are the bright unchanging witnesses, above man's defiling hand, of the divine glory. As little does the law of Jehovah vary; but if man cannot change the law, he disobeys it. The effect of law is to claim from a sinful man that he should not be sinful.

Verses 7-11. Things visible declare the glory of God, and manifest His handiwork; but it is the word of His truth that alone reveals Himself. "The law of Jehovah," which to the regenerate man is known to be spiritual, and therefore imperishable (Rom. 7:14), comes thus to be the delight of the soul that has tasted that He is gracious — of him, that is, whose heart has been purified by faith. The law, the testimonies, the statutes, and the judgments of the Lord, are acceptable alike to the heart that is athirst for God as the true fountain of its joy. Jesus consented naturally to the law; His heart was the true ark of God's election, wherein it was laid up in its completeness. But that which was hidden in the heart of the obedient One is now made manifest (no longer as an impassable barrier, or a threatening avenger, but as the smiling messenger of peace) in the person of the risen and ascended Christ, who is declared to be the end of the law for righteousness to every believer (Rom. 10). The Christian now delights in the perfection of the law, because he rests in Jesus as the living and eternal righteousness of God. The sure testimonies of the Lord (verse 7) make wise unto salvation the heart of simple faith. Pureness and knowledge accompany the way of him whose walk is in Jehovah's fear. The light of the seeing eye are the commandments of the Lord, whom the heart of the believer has begun to love in truth (Verses 8, 9; 1 John 5:3).