Commentaries:
Adam Clarke
There is no speech nor language where their voice is not heard - Leave out the expletives here, which pervert the sense; and what remains is a tolerable translation of the original: -
Ein omer veein debarim , beli nishma kolam .
"No speech, and no words; their voice without hearing."
Bechol haarets yatsa kavvam : Ubiktsey thebel milleyhem .
"Into all the earth hath gone out their sound; and to the extremity of the habitable world, their eloquence."
The word kau , which we translate line, is rendered sonus , by the Vulgate, and , sound, by the Septuagint; and St. Paul, Romans 10:18, uses the same term. Perhaps the idea here is taken from a stretched cord, that emits a sound on being struck; and hence both ideas may be included in the same word; and kavvam may be either their line, or cord, or their sound. But I rather think that the Hebrew word originally meant sound or noise; for in Arabic the verb kavaha signifies he called out, cried, clamavit. The sense of the whole is this, as Bishop Horne has well expressed it: -
"Although the heavens are thus appointed to teach, yet it is not by articulate sounds that they do it. They are not endowed, like man, with the faculty of speech; but they address themselves to the mind of the intelligent beholder in another way, and that, when understood, a no less forcible way, the way of picture or representation. The instruction which the heavens spread abroad is as universal as their substance, which extends itself in lines, or rays. By this means their words, or rather their significant actions or operations, , are everywhere present; and thereby they preach to all the nations the power and wisdom, the mercy and lovingkindness, of the Lord."
St. Paul applies this as a prophecy relative to the universal spread of the Gospel of Christ, Romans 10:18; for God designed that the light of the Gospel should be diffused wheresoever the light of the celestial luminaries shone; and be as useful and beneficent, in a moral point of view, as that is in a natural. All the inhabitants of the earth shall benefit by the Gospel of Christ, as they all benefit by the solar, lunar, and stellar light. And, indeed, all have thus benefited, even where the words are not yet come. "Jesus is the true Light that lighteth every man that cometh into the world." His light, and the voice of his Spirit, have already gone through the earth; and his words, and the words of his apostles, are by means of the Bible and missionaries going out to all the extremities of the habitable globe.
On these words I shall conclude with the translation of my old Psalter: -
Romans 10:1 Hevens telles the joy of God; and the werkes of his handes schwis the firmament.
Romans 10:2 Day til day riftes word; and nyght til nyght schewes conying.
Romans 10:3 Na speches er, ne na wordes, of the qwilk the voyces of thaim be noght herd.
Romans 10:4 In al the land yede the soune of tham; and in endes of the wereld thair wordes.
Romans 10:5 In the Soun he sett his tabernacle; and he as a spouse comand forth of his chaumber: he joyed als geaunt at ryn the way.
Romans 10:6 Fra heest heven the gangyng of hym: and his gayne rase til the heest of hym: nane es that hym may hyde fra his hete.
All the versions, except the Chaldee, render the last clause of the fourth verse thus: "In the sun he hath placed his tabernacle;" as the old Psalter likewise does. They supposed that if the Supreme Being had a local dwelling, this must be it; as it was to all human appearances the fittest place. But the Hebrew is, "Among them hath he set a tabernacle for the sun." He is the center of the universe; all the other heavenly bodies appear to serve him. He is like a general in his pavilion, surrounded by his troops, to whom he gives his orders, and by whom he is obeyed. So, the solar influence gives motion, activity, light, and heat to all the planets. To none of the other heavenly bodies does the psalmist assign a tabernacle, none is said to have a fixed dwelling, but the sun.
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