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Song Page for
Psalm 139 |
Lyrics |
1 O LORD, thou hast searched me, and known me.
2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.
3 Thou compassest my path and my lying down, and art acquainted with all my ways.
4 For there is not a word in my tongue, but, lo, O LORD, thou knowest
it altogether.
5 Thou hast beset me behind and before, and laid thine hand upon me.
6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it.
7 Whither shall I go from thy spirit? or whither shall I flee from thy presence?
8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.
9 If I take the wings of the morning, and dwell in the uttermost parts of the sea;
10 Even there shall thy hand lead me, and thy right hand shall hold me.
11 If I say, Surely the darkness shall cover me; even the night shall be light about me.
12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.
13 For thou hast possessed my reins: thou hast covered me in my mother's womb.
14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.
15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.
16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
17 How precious also are thy thoughts unto me, O God! how great is the sum of them!
18 If I should count them, they are more in number than the sand: when I awake, I am still with thee.
19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.
20 For they speak against thee wickedly, and thine enemies take thy name in vain.
21 Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?
22 I hate them with perfect hatred: I count them mine enemies.
23 Search me, O God, and know my heart: try me, and know my thoughts:
24 And see if there be any wicked way in me, and lead me in the way everlasting.1
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Bible Commentary
1
David was a king, and the
hearts of kings are unsearchable to
their subjects (Prov. 25:3), but they are not so to their Sovereign.2
No pretended god knows aught of us; but the true God, Jehovah,
understands us, and is most intimately acquainted with our persons,
nature, and character. How well it is for us to know the God who
knows us!3
2 The psalmist goes into particulars: Thou knowest me and all my
motions, my down-sitting to rest, my up-rising to work, with what
temper of mind I compose myself when I sit down and stir up myself
when I rise up.
Thou knowest me when I come home, how I walk before my house, and
when I go abroad, on what errands I go.2
Even
these inconsiderable and casual things are under thy continual
notice. I cannot so much as take a seat, or leave it, without being
marked by thee.4 Thou knowest all my
imaginations. Thou understandest my thoughts from afar; from the
height of heaven thou seest into the depths of the heart, (Ps.
33:14. 3).2
3
The LORD knowest me and all my designs and undertakings.2
Waking or sleeping I am still observed of thee. I
may leave thy path, but you never leave mine. I may sleep and forget
thee, but thou dost never slumber.3
The original signifies not only surrounding, but sifting or
winnowing my path, so as thoroughly to distinguish between the good
and evil of what I do. He is intimately acquainted with all
our ways, he knows what company we walk with. He knows when I am
withdrawn from all company, and am reflecting upon what has passed
all day and composing myself to rest, He knowest what I have in my
heart and with what thought I go to bed.2
4 There is not a word in my tongue, not a vain word, nor a good
word, but thou knowest it altogether, knowest what it meant, from
what thought it came, and with what design it was uttered. There is
not a word at my tongue’s end, ready to be spoken, yet checked and
kept in, but thou knowest it.2
5 Thou hast beset me behind and before, so that, go which way I
will, I am under thy eye and cannot possibly escape it. Thou hast
laid thy hand upon me, and I cannot run away from thee.’ Wherever we
are we are under the eye and hand of God.2
6 Thou hast such a knowledge of me as I have not of myself,
nor can have. I cannot take notice of all my own thoughts, nor make
such a judgment of myself as thou makest of me. It is such a
knowledge as I cannot comprehend, much less describe.2
7
Every part of the creation is under God’s intuition and
influence. David here acknowledges this also with application and
sees himself thus open before God. No flight can remove us out of
God’s presence. God is a Spirit, and therefore it is folly to think
that because we cannot see him he cannot see us. Not that he
desired to go away from God; no, he desired nothing more than to be
near him; but he only puts the case, "Suppose I should be so foolish
as to think of getting out of thy sight, suppose I should think of
revolting from my obedience to thee, alas! whither can I go?’’2
8 An ascent to heaven, if it were possible, would be
unavailing for purposes of escape.3
Should we dig as deep as we can under ground, and think to hide
ourselves there, we should be mistaken; God knows that path which
the vulture’s eye never saw. When we are removed out of the sight
of all living, we are yet not out of the sight of the living God;
from his eye we cannot hide ourselves in the grave.2
9 If I take the rays of the morning-light and flee upon them
to the uttermost parts of the sea, or to the most distant and
obscure islands, I should find thee there.2
10 There shall thy hand lead me, as far as I go, and thy
right hand hold me, that I can go no further, that I cannot go out
of thy reach. God soon arrested Jonah when he fled to Tarshish from
the presence of the Lord.2
11 If I say, Yet the darkness shall cover
me, when nothing else will, alas! I find myself deceived; the
curtains of the evening will stand me in no more stead than the
wings of the morning; even the night shall be light about me.2 Men are still so foolish as to prefer
night and darkness for their evil deeds; but so impossible is it for
anything to be hidden from the Lord that they might just as well
transgress in broad daylight.3
12 The darkness veils nothing, it is not the medium of
concealment in any degree whatever. It hides from men, but not from
God.3
13 He that framed the engine knows all the motions of it. God
made us, and therefore no doubt he knows us; he saw us when we were
in the forming, and can we be hidden from him now that we are
formed?2
The word "reins" signifies the kidneys, which by the Hebrews were
supposed to be the seat of the desires and longings.3
Thou art Master of my most secret thoughts and intentions, and the
innermost recesses of my soul; thou not only knowest, but governest,
them. Thou madest me in secret.2
There I lay hidden, covered by thee. Before I could know thee, or
aught else, thou hadst a care for me, and didst hide me away as a
treasure till thou shouldest see fit to bring me to the light.3
14 We too seldom remember our creation, and all
the skill and
kindness bestowed upon our frame. Who could dissect a portion of
the human frame without marvelling at its delicacy, and trembling at
its frailty? The Psalmist had scarcely peered within the veil which
hides the nerves, sinews, and blood vessels from common inspection;
the science of anatomy was quite unknown to him; and yet he had seen
enough to arouse his admiration of the work and his reverence for
the Worker.3
15 A great artist will often labour alone in his studio, and not
suffer his work to be seen until it is finished; even so did the
Lord fashion us where no eye beheld as, and the veil was not lifted
till every member was complete. "Embroidered with great skill", is
an accurate poetical description of the creation of veins, sinews,
muscles, nerves, etc. What tapestry can equal the human fabric? This
work is wrought as much in private as if it had been accomplished in
the grave, or in the darkness of the abyss. The expressions are
poetical, beautifully veiling, though not absolutely concealing, the
real meaning.3
16 An architect draws his plans, and makes out his
specifications; even so did the great Maker of our frame write down
all our members in the book of his purposes. That we have eyes, and
ears, and hands, and feet, is all due to the wise and gracious
purpose of heaven. The form and shape of our limbs and faculties,
and everything about them were appointed of God long before they had
any existence.3
17 Here the psalmist acknowledges, with wonder and
thankfulness, the care God had taken of him all his days. God, who
knew him, thought of him, and his thoughts towards him were thoughts
of love, thought of good, and not of evil, Jer. 29:11. God’s
omniscience, which might justly have watched over us to do us hurt,
has been employed for us, and has watched over us to do us good,
Jer. 31:28. God’s providence has had a vast reach in its
dispensations concerning us, and has brought things about for our
good quite beyond our contrivance and foresight.2
Thoughts of our pardon, renewal, upholding, supplying, educating,
perfecting, and a thousand more kinds perpetually well up in the
mind of the Most High. It should fill us with adoring wonder and
reverent surprise that the infinite mind of God should turn so many
thoughts towards us who are so insignificant and so unworthy!3
18 We cannot conceive the multitude of God’s compassions, which
are all new every morning. When I awake, every morning, I am still
with thee, under thy eye and care, safe and easy under thy
protection.2
Thy thoughts of love are so many that my mind never gets away
from them, they surround me at all hours. I go to my bed, and God is
my last thought; and when I wake I find my mind still hovering about
his palace gates; God is ever with me, and I am ever with him.3
19 The psalmist concludes from this doctrine that
ruin will
certainly be the end of sinners. God knows all the wickedness of the
wicked, and therefore he will reckon for it: "Surely thou wilt slay
the wicked, O God! for all their wickedness is open before thee,
however it may be artfully disguised and coloured over, to hide it
from the eye of the world. However thou suffer them to prosper for a
while, surely thou wilt slay them at last.’’2
Men who delight in cruelty and war are not fit companions for
those who walk with God. David chases the men of blood from his
court, for he is weary of those of whom God is weary.3
20 The psalmist asks why should he bear their company when
their talk sickens him? They vent their treasons and blasphemies as
often as they please, doing so without the slightest excuse or
provocation; let them therefore be gone, where they may find a more
congenial associate than I can be. God gave these men their tongues,
and they turn them against their Benefactor, wickedly, from sheer
malice, and with great perverseness. To insult Jehovah's glorious
name is their amusement. This is a sure mark of the "enemies" of the
Lord, that they have the impudence to assail his honour, and treat
his glory with irreverence. How can God do other than slay them?3
21 The psalmist was a good hater, for he hated only those who
hated good. Of this hatred he is not ashamed, but he sets it forth
as a virtue to which he would have the Lord bear testimony. To love
all men with benevolence is our duty; but to love any wicked man
with complacency would be a crime. To hate a man for his own sake,
or for any evil done to us, would be wrong; but to hate a man
because he is the foe of all goodness and the enemy of all
righteousness, is nothing more nor less than an obligation. The more
we love God the more indignant shall we grow with those who refuse
him their affection.3
22 The psalmist does not leave it
a matter of question. He does not occupy a neutral position. His
hatred to bad, vicious, blasphemous men is intense, complete,
energetic. He is as whole hearted in his hate of wickedness as in
his love of goodness. He makes a personal matter of it. They may
have done him no ill, but if they are doing despite to God, to his
laws, and to the great principles of truth and righteousness, David
proclaims war against them.3
23 David is no accomplice with traitors. He now he appeals to
God that he does not harbour a trace of fellowship with them. He
will have God himself search him, and search him thoroughly, till
every point of his being is known, and read, and understood; for he
is sure that even by such an investigation there will be found in
him no complicity with wicked men. Exercise any and every test upon
me. By fire and by water let me be examined. Read not alone the
desires of my heart, but all that is or has been in the chambers of
my mind.3
24 See whether there be in my heart, or in my life, any evil
habit unknown to myself. If there be such an evil way, take me from
it, take it from me. By thy providence, by thy word, by thy grace,
and by thy Spirit, lead me into the way of godliness, O Lord.3
The way of godliness is pleasing to God and profitable to us, and
will end in everlasting life.
2
References and notes
1. King James Authorized Version
2.
Matthew Henry
Complete Commentary on the Whole Bible
-
http://bible.crosswalk.com/Commentaries
3. Charles
H. Spurgeon, "The Treasury of David" - http://bible.crosswalk.com/Commentaries
4.
Adam Clarke's Bible Commentary - www.godrules.net/library/clarke/clarke.htm
5. Seventh-day Adventist Bible
Commentary Vol 3 pg. 925
6.
The Tribune - Windows - This Above
All -
http://www.tribuneindia.com/2002/20020831/windows/above.htm
7.
John Mark Ministries - http://www.pastornet.net.au/jmm/abss/abss0038.htm
8. Our Daily Bread December 15, 1998 Running From God? -
http://www.gospelcom.net/rbc/odb/odb-12-15-98.shtml
9. Commentary on Psalms - Volume 5 by John Calvin,
1509-1564 - http://www.ccel.org/c/calvin/comment3/comm_vol12/htm/xxiii.htm
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About Psalm 139 |
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Easyfind |
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Bible
Author |
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A Psalm of David. It bears the image and
superscription of King David, and could have come from
no other mint than that of the son of Jesse.3 |
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Music
Composed |
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The music was composed in
2003 |
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Music for
Psalm 139 |
 An
audio clip for Psalm 139 is currently unavailable
however we do provide a
record for you service. Click on image to listen to other
songs from the
Bible in Song collection. |
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Quotes on Psalm 139 |
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The Bible Quotes
pages provide
counsel, direction, encouragement and help from God's word
to life's questions.
These pages include Bible Quotes & Promises, Inspirational Quotations
and audio clips. Psalm 139 is featured on the following
pages: |
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To the
Chief Musician |
Psalm 139 is titled "To the Chief Musician". The last
time this title occurred was in Psalms 109:1-31. This sacred
song is worthy of the most excellent of the singers, and is
fitly dedicated to the leader of the Temple Psalmody, that
he might set it to music, and see that it was devoutly sung
in the solemn worship of the Most High.3
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Omniscience
& Omnipresence |
The theme of Ps. 139 is God’s omniscience
and omnipresence. The psalmist recognizes God as present
everywhere, One who is not only all-powerful, but also
all-knowing, One who has formed man from the womb, and One
whose presence man cannot escape.5
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Similar Language to Job |
The language of this psalm resembles
closely that of the book of Job. The rhythmical structure
is regular. There are four strophes, each consisting of six
verses. The first section (vs. 1-6) dwells upon the
omniscience of God; the second (vs. 7-12), on His
omnipresence. The third (vs. 13-18) gives the reason for
the profound conviction of these truths of which the poet’s
heart is full. In the last strophe (vs. 19-24) the psalmist
changes his theme and expresses his dislike for wicked men.
He then closes with a prayer that his own heart may be right
with God, and that he may be led by Him in the way
everlasting.5
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The Hound from Heaven |
There can be
little doubt that Francis Thompson (1859-1907) was inspired
by the words of Psalm 139 when composing The Hound of
Heaven. This will be evident from the opening lines:
I fled Him,
down the nights and down the days;
I fled Him, down the arches of the years;
I fled Him, down the labyrinthine ways
Of my own mind; and the mist of tears
I hid from Him, and under running laughter6
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Francis Thompson |
Thompson was a fugitive
from God. Brought up in a religious home, he studied for the
priesthood, then for medicine, each time failing because of
laziness and lack of interest. Narcotics almost destroyed
him. From 1885 to 1888 he lived the life of a derelict on
the streets of London, suffering the agony of an opium
habit. He picked up jobs like boot cleaning, selling
matches, holding horses, anything for a few pennies to buy
his 'fix'. The only decent thing left in his life was a love
for poetry. He wrote a few poems and on an impulse sent them
to an editor and publisher - Wilfred Meynell, who saw signs
of genius in them. Meynell and his wife searched out the
poet and drew him from his pitiable surroundings. From that
wretched condition Thompson was rescued for English
literature and for the enrichment of the world by two people
in whom he recognised the love of God. He came to see that
even though he had made his bed in the hell of misery and
the darkness of despair, even though he had secluded himself
from others and fled to the limits of loneliness he could
not escape the pursuing love of God.7,8
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Criticism of David's Authorship |
Bishop
Horsley refers the composition of this Psalm to a later age
than that of David. "The frequent Chaldaisms," says he, "of
the diction, argue no very high antiquity." Dr. Adam Clarke,
on the same ground, argues that it was; not written by the
sweet singer of Israel, but during or after the time of the
captivity. Other critics, however, maintain that the several
Chaldaisms to be found in it afford no foundation for such
an opinion. "How any critic," says Jebb, "can
assign
this Psalm to other than David, I cannot understand. Every
line, every thought, every turn of expression and transition
is his, and his only. As for the arguments drawn from the
two Chaldaisms which occur, (yebr
for
yubr,
and
Kyre
for
Kyru,)
this is really nugatory. These Chaldaisms consist merely in
the substitution of one letter for another very like it in
shape, and easily to be mistaken by a transcriber,
particularly by one who had been used to the Chaldee idiom:
but the moral arguments for David's author-ship are so
strong as to overwhelm.9
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Compared
to Psalm 104 |
This Psalm
has often been admired for the grandeur of its sentiments,
the elevation of its style, as well as the variety and
beauty of its imagery. Bishop Lowth, in his 29th Prelection,
classes it amongst the Hebrew idyls, as next to the 104th,
in respect both to the conduct of the poem, and the beauty
of the style. "If it be excelled," says he, "(as perhaps it
is) by the former in the plan, disposition, and arrangement
of the matter, it is not in the least inferior in the
dignity and elegance of its sentiments, images, and
figures." "Amongst its other excellencies," says Bishop Mant,
"it is for nothing more admirable than for the exquisite
skill with which it descants on the perfections of the
Deity.9
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Superior Knowledge |
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If we
compare this sacred poem with any hymn of classical
antiquity in honor of the heathen deities, the immense
superiority of the sentiments it contains must convince any
reasonable person that David and the Israelites, though
inferior in other respects to some other nations, surpassed
them in religious knowledge. No philosopher of ancient times
ever attained to such sublime views of the perfections and
moral government of God as the Hebrew Prophets. How are we
to account for this difference but on the supposition of the
divine origin of the religion of the Hebrews? On any other
supposition these Psalms are a greater miracle than any of
those recorded by Moses.9 |
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