Some are voiceless, some form a narrative, and others offer a response.
Psalm 19 is a meditative response to words that make no sound and written words that shape life. The Psalmist offers a meditation on how God encounters Israel through creation and Torah and how believers respond to such gracious revelation.
In successive synonymous parallelisms, the poet describes the impact of creation’s voiceless words. One cannot read “heavens” and “firmament” as well as day and night without thinking about Genesis 1. The “firmament” is the protective barrier that shields the habitable earth from utter chaos. God’s glory is that God has crafted (God’s handiwork) a place that speaks without words.
Creation itself announces or proclaims, and it does this continually–day and night. Creation speaks unceasingly about the reality of God’s care for the creation. The intent of God’s glorious speech is to “reveal knowledge.”
In our post-Enlightenment world we might immediately think that this refers to some kind of deductive inference about the existence of God. In other words, some stress Psalm 19 affirms natural revelation, and that it assumes nature demonstrates the existence of God. That may be true to a point (and Paul in Romans 1:19-21 seems to think something similar), but “knowledge” here is more about relationship and encounter. The Hebrew conception of “knowledge” is more about intimacy than it is propositional information.
Creation is a place where God encounters humanity, and creation speaks in such a way that humanity experiences (“knows”) God. The kind of knowledge assumed here are not mere facts but the reality of God engaged with the human story. Many testify to their encounters with God through the creation. Whether it is a mountain top, a sunrise, or waves crashing against the rocks, many have experienced God within and through the creation itself. God communicates–creation speaks for God–in such moments.
That speech, though unheard, is unceasing, and it is universal as it is heard “through the whole earth” and to the “ends of the world.” Everyone has access to this speech or revelation; everyone may encounter God through God’s good creation.
The sun is a prime example. It is universal as it moves from one end of the earth to the other. The sun’s heat is not hidden from anyone or anything. Everyone feels its heat–whether it is warmth on a cold day or scorching heat in a dry summer. One cannot miss the sun, and the sun declares the glory of God–it testifies to God’s unceasing presence.
This glory is like the glory of a bridegroom on his wedding day. As he emerges from the wedding canopy (or wedding night chamber), he faces the future with joy, excitement, and hope. Like a champion who wins a race, the sun races across the sky in triumph. The rising sun brings a new day with all the potential excitement of a new adventure.
The Psalmist focuses on the sun, and perhaps this is a mild polemic against Ancient Near Eastern sun-worship, or perhaps it is simply the grandest example of God’s glory day-to-day. Whatever the case, the sun illustrates the grandeur, pervasiveness, and accessibility of God’s speech through the creation. Creation is God’s first act of self-revelation, and it is an act of gracious engagement. Humanity does not discover God as much as God speaks within and through the creation. God makes the first move.