Verse-by-Verse Bible Commentary
Psalms 139:1

Clarke's Commentary

PSALM CXXXIX

A fine account of the omniscience of God, 1-6;

of his omnipresence, 7-12;

of his power and providence, 13-16.

The excellence of his purposes, 17, 18.

His opposition to the wicked, 19, 20;

with whom the godly can have no fellowship, 21, 22.

NOTES ON PSALM CXXXIX

The title of this Psalm in the Hebrew is, To the chief Musician, or, To the Conqueror, A Psalm of David. The Versions in general follow the Hebrew. And yet, notwithstanding these testimonies, there appears internal evidence that the Psalm was not written by David, but during or after the time of the captivity, as there are several Chaldaisms in it. See Psalms 139:2-3; Psalms 139:7; Psalms 139:9; Psalms 139:19-20, collated with Daniel 2:29-30; Daniel 4:16; Daniel 7:28; some of these shall be noticed in their proper places.

As to the author, he is unknown; for it does not appear to have been the work of David. The composition is worthy of him, but the language appears to be lower than his time.

Concerning the occasion, there are many conjectures which I need not repeat, because I believe them unfounded. It is most probable that it was written on no particular occasion, but is a moral lesson on the wisdom, presence, providence, and justice of God, without any reference to any circumstance in the life of David, or in the history of the Jews.

The Psalm is very sublime; the sentiments are grand, the style in general highly elevated, and the images various and impressive. The first part especially, that contains so fine a description of the wisdom and knowledge of God, is inimitable.

Bishop Horsley's account of this Psalm is as follows: -

"In the first twelve verses of this Psalm the author celebrates God's perfect knowledge of man's thoughts and actions; and the reason of this wonderful knowledge, viz., that God is the Maker of man. Hence the psalmist proceeds, in the four following verses, Psalms 139:13-16, to magnify God as ordaining and superintending the formation of his body in the womb. In the 17th and 18th Psalms 139:17-18 he acknowledges God's providential care of him in every moment of his life; and in the remainder of the Psalm implores God's aid against impious and cruel enemies, professing his own attachment to God's service, that is, to the true religion, and appealing to the Searcher of hearts himself for the truth of his professions.

The composition, for the purity and justness of religious sentiment, and for the force and beauty of the images, is certainly in the very first and best style. And yet the frequent Chaldaisms of the diction argue no very high antiquity.

Verse Psalms 139:1. O Lord, thou hast searched me — חקרתני chakartani; thou hast investigated me; thou hast thoroughly acquainted thyself with my whole soul and conduct.

Bridgeway Bible Commentary

Psalms 139:0 The all-knowing, ever-present God

God knows all about the psalmist - what he does, what he thinks, where he goes and what he says (139:1-4). Because of the realization that God is all around him, the psalmist sometimes feels helpless (5-6). A person may be tempted to look for some escape from such an overpowering presence, but no escape is possible. This may bring fear to rebels but it brings comfort to believers (7-8). Wherever they travel, God is with them (9-10). In darkness or in light, God sees them constantly (11-12).
Being the Creator, God has perfect knowledge of those he created. He knows their innermost thoughts as well as their physical characteristics, and has a detailed knowledge of their lives that are yet to be (13-16). As the psalmist meditates on the mysterious purposes and wonderful works of God, he finds they are too vast to understand and too numerous to count. When he awakes after his meditation he knows that God is still with him (17-18).
Through his meditation the psalmist has grown so close to God that he sees the wicked as God sees them and hates evil as God hates it. He therefore prays that God will act in righteous judgment (19-22). Nevertheless, he knows also that he himself is not perfect. He prays that God will show him his sin, cleanse him, and lead him into a life of holiness (23-24).

Coffman's Commentaries on the Bible

OMNIPRESENCE

“O Jehovah, thou hast searched me, and known me. Thou knowest my down-sitting and mine uprising; Thou understandest my thoughts afar off. Thou searchest out my path and my lying down, And art acquainted with all my ways. For there is not a word in my tongue, But, lo, Jehovah, thou knowest it altogether. Thou hast beset me behind and before, And laid thy hand upon me. Such knowledge is too wonderful for me; It is high, I cannot attain unto it.”

“And laid thy hand upon me” There is something very personal to this writer in this line. He suffered from spinal stenosis, unable to walk a step, and within a few months, following all kinds of “remedies,” his normal health returned. Dr. Deane Cline, a very distinguished Houston physician, was asked, “What do I tell people who inquire as to what helped me to get well.?” He pointed heavenward and said, “My medical opinion is that the Great Physician above laid his hand upon you.” The tears of gratitude to God from this writer water the page as he writes this. Blessed be the name of the Lord!

“Too wonderful for me” When what is written here is understood of merely a single individual, it is “wonderful,” but when it is multiplied by all of the individuals who ever lived on earth or who may yet live upon it, the immensity of this “wonder” is astronomically increased, surpassing all the laws of geometrical progression. There is an infinity of knowledge here that denies any human ability to comprehend it.

Barnes' Notes on the Whole Bible

O Lord, thou hast searched me - The word rendered searched, has a primary reference to searching the earth by boring or digging, as for water or metals. See Job 28:3. Then it means to search accurately or closely.

And known me - As the result of that search, or that close investigation. Thou seest all that is in my heart. Nothing is, or can be, concealed from thee. It is with this deep consciousness that the psalm begins; and all that follows is but an expansion and application of this idea. It is of much advantage in suggesting right reflections on our own character, to have this full consciousness that God knows us altogether; that he sees all that there is in our heart; that he has been fully acquainted with our past life.

Calvin's Commentary on the Bible

1.O Jehovah! thou hast searched me David declares, in the outset of this Psalm, that he does not come before God with any idea of its being possible to succeed by dissimulation, as hypocrites will take advantage of secret refuges to prosecute sinful indulgences, but that he voluntarily lays bare his innermost heart for inspection, as one convinced of the impossibility of deceiving God. It is thine, he says, O God! to discover every secret thought, nor is there anything which can escape thy notice, He then insists upon particulars, to show that his whole life was known to God, who watched him in all his motions — when he slept, when he arose, or when he walked abroad. The word רע , rea, which we have rendered thought, signifies also a friend orcompanion, on which account some read —thou knowest what is nearest me afar off, a meaning more to the point than any other, if it could be supported by example. The reference would then be very appropriately to the fact that the most distant objects are contemplated as near by God. Some forafar off read beforehand, in which signification the Hebrew word is elsewhere taken, as if he had said — O Lord, every thought which I conceive in my heart is already known to thee beforehand. But I prefer the other meaning, That God is not confined to heaven, indulging in a state of repose, and indifferent to human concerns, according to the Epicurean idea, and that however far off we may be from him, he is never far off from us.

The verb זרה, zarah, means to winnow as well as to compass, so that we may very properly read the third verse — thou winnowest my ways, ⁽²⁰¹⁾ a figurative expression to denote the bringing of anything which is unknown to light. The reader is left to his own option, for the other rendering which I have adopted is also.appropriate. There has been also a difference of opinion amongst interpreters as to the last clause of the verse. The verb סכן, sachan, in the Hiphil conjugation, as here, signifies to render successful, which has led some to think that David here thanks God for crowning his actions with success; but this is a sense which does not at all suit the scope of the Psalmist in the context, for he is not speaking of thanksgiving. Equally forced is the meaning given to the words by others — Thou hast made me to get acquainted or accustomed with my ways; ⁽²⁰²⁾ as if he praised God for being endued with wisdom and counsel. Though the verb be in the Hiphil, I have therefore felt no hesitation in assigning it a neuter signification — Lord, thou art accustomed to my ways, so that they are familiar to thee.

(201) Piscator, Campensis, Pagninus, Luther, and our English Version, read “thou compassest.” This no doubt gives the meaning, of the original, though not the precise idea, which is noticed on the margin of our English Bible to be “winnowest.” The verb זרה , zarah, employed, signifies to disperse, to fan, to ventilate, to winnow; and here it denotes that as men separate the corn from the chaff, so God separates between, or investigates, the good and the bad in the daily conduct of men. Hence the Septuagint reads ἐξιχνίασας, “thou hast investigated.” Bishop Hare, who renders “thou dost compass,” supposes it to be a metaphor taken from hunting. “Winnowing,” says Archbishop Secker,” would sound uncouth But Mudge hath hit on the word siftest, which, though an idea somewhat different, suits very well.”

(202) “Fecisti assuescere vias meas.” —Lat.

Smith's Bible Commentary

Psalms 139:1-24 , another psalm of David to the chief musician. As David offers this prayer really unto God, declaring, first of all,

O LORD, thou hast searched me, and known me ( Psalms 139:1 ).

Recognizing that God knows me completely and fully.

You know my downsittings and my uprisings ( Psalms 139:2 ),

Or you know my ups and my downs.

you understand my thoughts afar off ( Psalms 139:2 ).

The Hebrew is, "You understand my thoughts in their origins." Before I even think them, You know them. You know the processes by which they are formed.

You compassest my path and my lying down, you're acquainted with all my ways ( Psalms 139:3 ).

"When I'm walking, I'm encircled by You. When I'm lying down, I'm encircled by You. I'm encompassed by You in everything." Paul the apostle said, "For in Him we live, we move, we have our being" ( Acts 17:28 ). The all-prevailing presence of God surrounding my life, God's omnipresence.

There is not a word in my tongue, but, lo, O LORD, you know it altogether ( Psalms 139:4 ).

So God knows me so completely.

Thou hast beset me behind and before, and you've laid your hand upon me ( Psalms 139:5 ).

I look back and I see the hand of God on my life. I look ahead and I see God's plan. And right now I feel the hand of God upon me. You see, I'm surrounded. My past, present, and my future is all wrapped up with God. "You've beset me behind and before, and Your hand is upon me." The psalmist declared,

Such knowledge is too wonderful for me; it is high, I cannot attain it ( Psalms 139:6 ).

What knowledge? Self-knowledge. Very few people really know their selves. We have hidden the truth about ourselves so long that we don't even know the truth about our own self. "The heart is deceitful above all things, desperately wicked: who can know it?" ( Jeremiah 17:9 ) Yet God said, "I do search the hearts of man." But who really knows the motive, the true motive behind our actions? And yet, it is God who weighs the motives. We put so much emphasis upon a person's actions. God puts the emphasis upon the attitudes, the motives from which the actions spring. And it is possible, very possible for people to have right actions with wrong motives. And God's looking at the motive.

"Take heed to yourself," Jesus said, "that you do not your righteousness before men, to be seen of men" ( Matthew 6:1 ). In other words, that should not be your motive, to be recognized by men. That's why I'm doing my righteous thing, so people can see me. You've got to be careful that that isn't your motive. For Jesus said, "I say unto you, you have your reward" ( Matthew 6:2 ).

Now he tells about people who were doing the right thing. They were giving to God. They were praying. They were fasting. But yet, they were doing it always with the wrong motive, and thus, no reward from God. No recognition from God for what they were doing. For God weighs the heart. God is checking the attitude, the motives by which I do things. And the Bible says that one day, "we are all to stand before the judgment seat of Christ to receive the things that we've done in our body, whether they be good or evil" ( 2 Corinthians 5:10 ). And our works are all going to be tried by fire, of what manner or sort they are. So all of the works that a person has done for God. "Oh Lord, weren't we doing this? Weren't we doing that? Weren't we big stars and we were on TV and we were doing all these wonderful things for You." And Jesus said, "Hey, I never knew you. Depart from Me, you workers of iniquity." The whole motive was wrong. The motive was to receive the recognition and the glory, the applause, the praise of man. "So take heed to yourself," Jesus said, "how you do your righteousness, that you don't do it with the motive of being seen of men."

So here the psalmist declares, "Such knowledge too much for me; I cannot attain it."

Now whither shall I go from thy presence or from thy Spirit? Where can I flee from your presence? If I ascend into heaven, thou art there: but if I make my bed in hell, behold, thou art there ( Psalms 139:7-8 ).

The omnipresence of God filling the universe. There is no place that you can go and escape the presence of God. "In Him we live, we move, we have our being" ( Acts 17:28 ).

If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night will be light about me. Yea, the darkness does not hide from you; but the night shines as the day: and the darkness and the light are both alike unto thee ( Psalms 139:9-12 ).

In other words, with God there is no darkness. There is no hiding in darkness. It makes no difference to God. He can see just as well at night as He can during the day. Turn the lights out and hide from God. No, it doesn't make any difference. God can see us. Light and darkness are the same to Him.

For you have possessed my reins: you cover me in my mother's womb. I will praise thee; for I am fearfully and wonderfully made: and marvelous are thy works; and that my soul knoweth right well ( Psalms 139:13-14 ).

Fearfully and wonderfully made. More and more we're discovering how wonderfully made we are made. The human body. There's a new book entitled, Fearfully and Wonderfully Made. I recommend the book. It's just excellent reading for you. Written by a doctor who spent many years as a missionary doctor in a leprosarium and has done his most recent work back at Carville, Louisiana in the leprosarium there, which they no longer call leprosarium. It's an institute for the study of Hansen's disease. And it's an excellent book. I think you'll enjoy it as he, from a medical standpoint, delves into the marvels of the human body. I'm fearfully and wonderfully made, and the title of the book is Fearfully and Wonderfully Made.

My substance was not hid from thee when I was made in secret, and curiously wrought in the lowest parts of the earth. 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 ( Psalms 139:15-16 ).

In other words, God knew me completely before I was ever born. When I was still just chemicals. God knew me completely.

How precious also are thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sand: when I awake, I am still with you ( Psalms 139:17-18 ).

God's thoughts for me, how precious they are. How great is the sum. If I should number them, more than the sand. I love to go down to the beach and just take and get a handful of sand and just open up the bottom of my hand and let it just drop on down and form a pile. And watch those grains of sand fall. I think there's something therapeutic about it. Just feels good. But also as the grains of sand are falling, I think, "Wow, God's thoughts concerning me, if I could number them, are more than the sand of the sea." Each one of those little grains of sand represent one of God's thoughts concerning me. God's thinking about me all the time. And then God said, "My thoughts towards you are good, not evil" ( Jeremiah 29:11 ). And so I drop a few little piles of sand on the beach and then I just look up at the beach and see all the grains of sand and think, "Oh my, how wonderful, Lord. How precious are Thy thoughts of me."

The psalmist then speaks of the wicked. God is going to destroy the wicked. Therefore I want to depart from wicked men. I don't want to keep company with evil men.

For they speak against God wickedly, they take his name in vain. Do not I hate them, O LORD, that hate you? am I not grieved with those that rise up against you? I hate them with a perfect hatred: I count them mine enemies ( Psalms 139:20-22 ).

The psalmist said. And then his prayer, that is, his petition. The whole thing is prayer. This is now the petition:

Search me, O God, and know my heart: try me, and know my thoughts ( Psalms 139:23 ):

Who is the man who prays, "Search me, O God?" He's the man who understands and knows that he doesn't know himself. The man who recognizes that he really doesn't know himself is the man who prays, "Search me, O God, and know my thoughts. And know my heart. Try me. My heart is deceitful. My heart is desperately wicked. Lord, know my heart. Try me. Know my thoughts."

And see if there be some wicked way in me ( Psalms 139:24 ),

Because You're going to destroy the wicked. I don't want to be wicked. See if there is something there, Lord, that is displeasing to You.

Now the work of the Holy Spirit is not only revealing Christ to us, but revealing ourselves to us. How often the Holy Spirit reveals to me the truth about myself. My reaction, my response to a situation. The Holy Spirit will say, "All right, Chuck, now that was wrong. That wasn't Christ-like. That wasn't a Christ-like spirit. You weren't responding in love. You were angry with them." And I usually say, "Yes I am, and I have a right to be." Then He starts dealing with me as He reveals these areas of my life that are not yet brought to the cross. Not yet brought into conformity to Jesus Christ. Those areas of self that are still there that He is desiring to give me victory over. The Holy Spirit's work is that of revealing to us those areas of our lives that are displeasing to God. And then the prayer ends.

lead me in the way everlasting ( Psalms 139:24 ).

Lead me in the path of life. Lead me in the way of everlasting life. There's one thing I don't want to be deceived about, and that is my eternal destiny. How many, many people are deceived concerning their eternal destiny because they're trusting in the word of some man. They're trusting in the word of some religious leader. Some maybe charismatic leader who has a lot of charisma, personal charisma, and personal magnetism and whatever these things are. And they are encouraging people to follow after them, engaging in brainwashing techniques. Making zombies out of their followers. And how many people are blindly following them today thinking, being assured that this is the path of life.

"Everybody else is wrong. We're the only ones who have the truth. We're the only ones walking in the light. All of the churches are wrong. They're all lying to you. None of them are telling you the truth. We're the only ones who have discovered the truth." And people blindly following them. And even within the churches, how many people have come to just trust in the church, church membership, or infant baptism. And they're deceived as to their eternal destiny. "Lead me in the way everlasting." I don't want to be fooled on this. I don't want my heart to be deceived on this issue. I want to make sure that I'm in the way everlasting. "For there is a way that seems right unto man, but the end of it is death" ( Proverbs 14:12 ). I don't want to be in that way, thinking that I'm right and landing up in the pit. "

Dr. Constable's Expository Notes

The opening verse expresses the theme of the psalm. God knew David intimately because of His penetrating examination.

Dr. Constable's Expository Notes

1. God’s omniscience 139:1-6

Dr. Constable's Expository Notes

Psalms 139

David praised God for His omniscience, omnipresence, and omnipotence in this popular psalm. It is a plea for God to search the life to expose sin. It consists of four strophes of six verses each.

"The Gelineau version gives the psalm the heading ’The Hound of Heaven’, a reminder that Francis Thompson’s fine poem of that name owed its theme of flight and pursuit largely to the second stanza here (Psalms 139:7-12), which is one of the summits of Old Testament poetry." [Note: Kidner, Psalms 73-150, p. 464.]

Gill's Exposition of the Whole Bible

O Lord, thou hast searched me, and known [me]. The omniscience of God reaches to all persons and things; but the psalmist only takes notice of it as respecting himself. God knows all men in general, and whatever belongs to them; he knows his own people in a special manner; and he knows their particular persons, as David and others: and this knowledge of God is considered after the manner of men, as if it was the fruit of search, to denote the exquisiteness of it; as a judge searches out a cause, a physician the nature of a disease, a philosopher the reason of things; who many times, after all their inquiries, fail in their knowledge; but the Lord never does: his elect lie in the ruins of the fall, and among the men of the world; he searches them out and finds them; for be knows where they are, and the time of finding them, and can distinguish them in a crowd of men from others, and notwithstanding the sad case they are in, and separates them from them; and he searches into them, into their most inward part, and knows them infinitely better than their nearest relations, friends and acquaintance do; he knows that of them and in them, which none but they themselves know; their thoughts, and the sin that dwells in them: yea, he knows more of them and in them than they themselves, Jeremiah 17:9. And he knows them after another manner than he does other men: there are some whom in a sense he knows not; but these he knows, as he did David, so as to approve of, love and delight in, Matthew 7:23.

Henry's Complete Commentary on the Bible

To the chief musician. A psalm of David.

      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.

      David here lays down this great doctrine, That the God with whom we have to do has a perfect knowledge of us, and that all the motions and actions both of our inward and of our outward man are naked and open before him.

      I. He lays down this doctrine in the way of an address to God; he says it to him, acknowledging it to him, and giving him the glory of it. Divine truths look fully as well when they are prayed over as when they are preached over, and much better than when they are disputed over. When we speak of God to him himself we shall find ourselves concerned to speak with the utmost degree both of sincerity and reverence, which will be likely to make the impressions the deeper.

      II. He lays it down in a way of application to himself, not, "Thou hast known all," but, "Thou hast known me; that is it which I am most concerned to believe and which it will be most profitable for me to consider." Then we know these things for our good when we know them for ourselves,Job 5:27. When we acknowledge, "Lord, all souls are thine," we must add, "My soul is thine; thou that hatest all sin hatest my sin; thou that art good to all, good to Israel, art good to me." So here, "Thou hast searched me, and known me; known me as thoroughly as we know that which we have most diligently and exactly searched into." David was a king, and the hearts of kings are unsearchable to their subjects (Proverbs 25:3), but they are not so to their Sovereign.

      III. He descends to particulars: "Thou knowest me wherever I am and whatever I am doing, me and all that belongs to me." 1. "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, what my soul reposes itself in as its stay and support, what it aims at and reaches towards as its felicity and end. Thou knowest me when I come home, how I walk before my house, and when I go abroad, on what errands I go." 2. "Thou knowest all my imaginations. Nothing is more close and quick than thought; it is always unknown to others; it is often unobserved by ourselves, and yet thou understandest my thought afar off. Though my thoughts be ever so foreign and distant from one another, thou understandest the chain of them, and canst make out their connexion, when so many of them slip my notice that I myself cannot." Or, "Thou understandest them afar off, even before I think them, and long after I have thought them and have myself forgotten them." Or, "Thou understandest them from afar; from the height of heaven thou seest into the depths of the heart," Psalms 33:14. 3. "Thou knowest me and all my designs and undertakings; thou compassest every particular path; thou siftest (or winnowest) my path" (so some), "so as thoroughly to distinguish between the good and evil of what I do," as by sifting we separate between the corn and the chaff. All our actions are ventilated by the judgment of God, Psalms 17:3. God takes notice of every step we take, every right step and every by-step. He is acquainted with all our ways, intimately acquainted with them; he knows what rule we walk by, what end we walk towards, what company we walk with. 4. "Thou knowest me in all my retirements; thou knowest my lying down; when I am withdrawn from all company, and am reflecting upon what has passed all day and composing myself to rest, thou knowest what I have in my heart and with what thought I go to bed." 5. "Thou knowest me, and all I say (Psalms 139:4; Psalms 139:4): 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." When there is not a word in my tongue, O Lord! thou knowest all (so some read it); for thoughts are words to God. 6. "Thou knowest me in every part of me: 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 can not run away from thee." Wherever we are we are under the eye and hand of God. perhaps it is an allusion to the physician's laying his hand upon his patient to feel how his pulse beats or what temper he is in. God knows us as we know not only what we see, but what we feel and have our hands upon. All his saints are in his hand.

      IV. He speaks of it with admiration (Psalms 139:6; Psalms 139:6): It is too wonderful for me; it is high. 1. "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." 2. "It is such a knowledge as I cannot comprehend, much less describe. That thou knowest all things I am sure, but how I cannot tell." We cannot by searching find out how God searches and finds out us; nor do we know how we are known.