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Psalms 139:1
Verse
Context
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Zac Poonen
Bob Utley
Dr. A.E. Wilder-Smith
K.P. Yohannan
Leonard Ravenhill
Steve GallagherSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Aramaic forms in this strophe are the ἅπαξ λεγομ רע (ground-form רעי) in Psa 139:2 and Psa 139:17, endeavour, desire, thinking, like רעוּת and רעיון in the post-exilic books, from רעה (רעא), cupere, cogitare; and the ἅπ. λεγ. רבע in Psa 139:3, equivalent to רבץ, a lying down, if רבעי be not rather an infinitive like בּלעי in Job 7:19, since ארחי is undoubtedly not inflected from ארח, but, as being infinitive, like עברי in Deu 4:21, from ארח; and the verb ארח also, with the exception of this passage, only occurs in the speeches of Elihu (Job 34:8), which are almost more strongly Aramaizing than the Book of Job itself. Further, as an Aramaizing feature we have the objective relation marked by Lamed in the expression בּנתּה לרעי, Thou understandest my thinking, as in Psa 116:16; Psa 129:3; Psa 135:11; Psa 136:19. The monostichic opening is after the Davidic style, e.g., Psa 23:1. Among the prophets, Isaiah in particular is fond of such thematic introductions as we have here in Psa 139:1. On ותּדע instead of ותּדעני vid., on Psa 107:20; the pronominal object stands once beside the first verb, or even beside the second (Kg2 9:25), instead of twice (Hitzig). The "me" is then expanded: sitting down, rising up, walking and lying, are the sum of human conditions or states. רעי is the totality or sum of the life of the spirit and soul of man, and דּרכי the sum of human action. The divine knowledge, as ותּדע says, is the result of the scrutiny of man. The poet, however, in Psa 139:2 and Psa 139:3 uses the perfect throughout as a mood of that which is practically existing, because that scrutiny is a scrutiny that is never unexecuted, and the knowledge is consequently an ever-present knowledge. מרחוק is meant to say that He sees into not merely the thought that is fully fashioned and matured, but even that which is being evolved. זרית from זרה is combined by Luther (with Azulai and others) with זר, a wreath (from זרר, constringere, cingere), inasmuch as he renders: whether I walk or lie down, Thou art round about me (Ich gehe oder lige, so bistu umb mich). זרה ought to have the same meaning here, if with Wetzstein one were to compare the Arabic, and more particularly Beduin, drrâ, dherrâ, to protect; the notion of affording protection does not accord with this train of thought, which has reference to God's omniscience: what ought therefore to be meant is a hedging round which secures its object to the knowledge, or even a protecting that places it in security against any exchanging, which will not suffer the object to escape it. (Note: This Verb. tert. Arab. w et y is old, and the derivative dherâ, protection, is an elegant word; with reference to another derivative, dherwe, a wall of rock protecting one from the winds, vid., Job, at Job 24:7, note. The II form (Piel) signifies to protect in the widest possible sense, e.g., (in Neshwn, ii. 343b), "[Arab.] drâ 'l-šâh, he protected the sheep (against being exchanged) by leaving a lock of wool upon their backs when they were shorn, by which they might be recognised among other sheep.") The Arabic ḏrâ, to know, which is far removed in sound, is by no means to be compared; it is related to Arab. dr', to push, urge forward, and denotes knowledge that is gained by testing and experimenting. But we also have no need of that Arab. ḏrâ, to protect, since we can remain within the range of the guaranteed Hebrew usage, inasmuch as זרה, to winnow, i.e., to spread out that which has been threshed and expose it to the current of the wind, in Arabic likewise ḏrrâ, (whence מזרה, midhrâ, a winnowing-fork, like רחת, racht, a winnowing-shovel), gives an appropriate metaphor. Here it is equivalent to: to investigate and search out to the very bottom; lxx, Symmachus, and Theodotion, ἐξιξηνίασας, after which the Italic renders investigasti, and Jerome eventilasti. הסכּין with the accusative, as in Job 22:21 with עם: to enter into neighbourly, close, familiar relationship, or to stand in such relationship, with any one; cogn. שׁכן, Arab. skn. God is acquainted with all our ways not only superficially, but closely and thoroughly, as that to which He is accustomed. In Psa 139:4 this omniscience of God is illustratively corroborated with כּי; Psa 139:4 has the value of a relative clause, which, however, takes the form of an independent clause. מלּה (pronounced by Jerome in his letter to Sunnia and Fretela, 82, MALA) is an Aramaic word that has been already incorporated in the poetry of the Davidico-Salomonic age. כלּהּ signifies both all of it and every one. In Psa 139:5 Luther has been misled by the lxx and Vulgate, which take צוּר in the signification formare (whence צוּרה, forma); it signifies, as the definition "behind and before" shows, to surround, encompass. God is acquainted with man, for He holds him surrounded on all sides, and man can do nothing, if God, whose confining hand he has lying upon him (Job 9:23), does not allow him the requisite freedom of motion. Instead of דּעתּך (XX ἡ γνῶσίς σου) the poet purposely says in Psa 139:6 merely דּעת: a knowledge, so all-penetrating, all-comprehensive as God's knowledge. The Ker reads פּליאה, but the Chethb פּלאיּה is supported by the Chethb פּלאי in Jdg 13:18, the Ker of which there is not פּליא, but פּלי (the pausal form of an adjective פּלי, the feminine of which would be פּליּה). With ממּנּי the transcendence, with נשׂגּבה the unattainableness, and with להּ לא־אוּכל the incomprehensibleness of the fact of the omniscience of God is expressed, and with this, to the mind of the poet, coincides God's omnipresence; for true, not merely phenomenal, knowledge is not possible without the immanence of the knowing one in the thing known. God, however, is omnipresent, sustaining the life of all things by His Spirit, and revealing Himself either in love or in wrath - what the poet styles His countenance. To flee from this omnipresence (מן, away from), as the sinner and he who is conscious of his guilt would gladly do, is impossible. Concerning the first אנּה, which is here accented on the ultima, vid., on Psa 116:4.
John Gill Bible Commentary
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, Jer 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, Mat 7:23. . Psalms 139:2 psa 139:2 psa 139:2 psa 139:2Thou knowest my downsitting and mine uprising,.... Here the psalmist proceeds to observe the particular circumstances and actions of his life, which were known to God; as his "downsitting", either to take rest, as weary persons do. Schultens (a) explains it of the quiet rest in sleep; this the Lord knew when he betook himself to it, and to whose care he committed himself and family; under whose protection he laid himself down, and on whom he depended for safety, Psa 4:8. Or, since lying down to sleep is afterwards mentioned, this may respect sitting down at table to eat and drink; when the Lord knows whether men use the creatures aright, or abuse them; whether they receive their food with thankfulness, and eat and drink to the glory of God: or else this downsitting was to read the word of God, and meditate upon it; so the Targum paraphrases it, "my sitting down to study the law.'' When men do this, the Lord knows whether in reading they understand what they read, or read attentively and with affection; whether it is to their comfort and edification, and for doctrine, reproof, correction, and instruction in righteousness; whether their meditation on it is sweet, and is attended with profit and pleasure. "Uprising" may respect either rising from bed, when the Lord knows whether the heart is still with him, Psa 139:18; what sense is had of the divine protection and sustentation, and what thankfulness there is for the mercies of the night past; and whether the voice of prayer and praise is directed to him in the morning, as it should be, Psa 3:5; or else rising from the table, when the Lord knows whether a man's table has been his snare, and with what thankfulness he rises from it for the favours he has received. The Targum interprets this of rising up to go to war; which David did, in the name and strength, and by the direction, of the Lord; thou understandest my thought afar off; God knows not only his own thoughts, but the thoughts of men, which none but themselves know; by this Christ appears to be truly God, the omniscient God, being a discerner of the thoughts and intents of the heart, Mat 9:3, Heb 4:12. God knows what thoughts his people have of him, and of his lovingkindness in Christ; what thoughts they have of Christ himself, his person, offices, and grace; what thoughts they have of themselves, their state, and condition: he knows all their vain thoughts, and complains of them, and which also they hate; and all their good thoughts, for they come from him. And he knows them "afar off", or "of old" (b), even before they are; so Aben Ezra interprets it, a long time past, and compares it with Jer 31:3; where the same word is rendered "of old": God knows the thoughts of his people, as well as his own, from all eternity; see Isa 25:1; as he knew what they would say and do, so what they would think; he knows thoughts that are past long ago, and forgotten by men, or were unobserved when thought; how else should he bring them into judgment? or though he is afar off in the highest heavens, yet he sees into the hearts of men, and is privy to all their thoughts. (a) Animadv. Philol. p. 181. (b) "q. d. dum illa longe abest", Piscator; "longe ante quam incidat in animum meum", Gejerus, & Campensis in Ibid.
Matthew Henry Bible Commentary
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 (Pro 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," Psa 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, Psa 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 (Psa 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 cannot 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 (Psa 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.
Tyndale Open Study Notes
Ps 139 In this wisdom psalm, the psalmist opens every aspect of his being, character, behavior, and speech to God’s examination. As hard as life is, he wants to ensure his own growth in wisdom so that he does not come under God’s judgment of the wicked (141:5; 142:3; 143:8, 10; 144:3-4). Further, the poet recognizes that he cannot escape from the Lord. His sense of stress disappears when he considers the Lord’s loving care for him, even before birth (139:13-18). He then invites the Lord to continue examining him as he walks in the path of wisdom (139:23-24). 139:1-6 The Lord knows the psalmist well; God has examined him thoroughly, in an inescapable examination that is painful at times (Job 7:17-19).
Psalms 139:1
You Have Searched Me and Known Me
1O LORD, You have searched me and known me. 2You know when I sit and when I rise; You understand my thoughts from afar.
- Scripture
- Sermons
- Commentary
(Basics) 1. the Origin of Evil
By Zac Poonen9.3K13:02GEN 1:1PSA 139:1In this sermon, the speaker emphasizes that human reasoning cannot fully comprehend the nature of God. Just as a dog cannot understand a human being without being taught, we cannot understand God without His revelation. The speaker explains that God desires a relationship with His creation, not just obedient machines. He created angels and humans with free will, allowing them to choose to obey or disobey Him. The speaker also highlights the importance of conscious, which guides us in distinguishing right from wrong.
God Cares for Me, Even Me
By Bob Utley2.4K08:42PSA 139:1
This sermon focuses on the intimate knowledge and care that God has for each individual, emphasizing the importance of allowing God to search our hearts and minds. It explores the idea that even in the midst of confusion and pain, God's purpose can be revealed in hindsight, drawing us closer to Him. The message encourages listeners to open themselves up to God's word and to trust in His plan for their lives, knowing that they are known, loved, and never alone.
Logos in Nature
By Dr. A.E. Wilder-Smith1.7K48:20LogosPSA 139:1In this sermon, the speaker discusses the instrumentation of the body and how we interact with our environment. He specifically focuses on the eye and its computerization. The main message of the sermon is that concepts, thoughts, and instrumentation cannot arise from random events, but rather are designed by God. The speaker also emphasizes the importance of renewing our faith in God and using our lives and families as a testimony to attract others to the gospel.
(Divine Attributes) 09 the Sovereign Triune God of the Universe
By Denny Kenaston1.5K1:08:19Character Of GodPSA 139:1PRO 2:6MAT 6:33ACT 2:23ROM 8:28EPH 1:4REV 13:8In this sermon, the preacher emphasizes the power and sovereignty of God. He recounts the story of Nebuchadnezzar, who was brought down by God's judgment and spent seven years crawling on his hands and knees and eating grass like an animal. The preacher also highlights instances where individuals have received divine revelations and insights through the Holy Spirit. He further explains the role of each person of the Trinity in the work of salvation, with Jesus being the visible image of the invisible God. The sermon concludes with examples of God's creative power and control over nature, emphasizing His authority over life and death.
Encouragement to Live or Die by K P Yohannan
By K.P. Yohannan1.5K03:20PSA 139:1JHN 10:10ROM 8:28
This sermon emphasizes the importance of finding encouragement in the midst of life's challenges and discouragements. It highlights the promise of abundant life in Christ despite facing difficulties, drawing inspiration from the victorious life of Jesus and His disciples who overcame trials. The key message is to remember God's sovereignty and trust that all things work together for good for those who love Him, providing a source of hope and confidence in the journey of faith.
(Compilation) Prayer Is the Secret
By Leonard Ravenhill1.4K08:49PSA 139:1MAT 6:6
This sermon emphasizes the importance of ceaseless prayer and the challenges that come with dedicating time to prayer, highlighting the need for private, intimate communion with God. It stresses the significance of being alone with God, allowing Him to search our hearts and read our disposition. The sermon encourages preoccupation with God Himself in worship, rather than just focusing on personal needs or blessings, and emphasizes the transformative power of Holy Ghost fire in our lives.
The Expansion of the Church
By Steve Gallagher6171:02:50PSA 139:1
This sermon emphasizes the importance of God seeing and understanding the depths of our hearts, highlighting the blessings and rewards He bestows upon His faithful followers. It explores the story of Simon Magus and the Ethiopian eunuch to illustrate God's discernment, judgment, and giving nature towards His people, encouraging believers to trust in His perfect knowledge and provision.
(How to Understand the Kjv Bible) 11 Psalm 139
By Keith Simons6024:48KJV BibleHumility vs. PrideGod's OmnisciencePSA 139:1Keith Simons teaches on Psalm 139, emphasizing the deliberate order of the Psalms and how they connect to God's omniscience and omnipresence. He explains that God knows us intimately, from our thoughts to our actions, and that His presence surrounds us in every situation. Simons highlights the contrast between the proud and the humble, illustrating how God respects the lowly while being distant from the proud. The psalm culminates in a plea for self-examination, urging believers to seek God's guidance and correction in their lives. Ultimately, it is a reflection on God's greatness and our need for His mercy and direction.
07 the Ravished Heart of God (Song 4:9)
By Mike Bickle261:08:45The Love of GodGod's Desire for UsPSA 139:1SNG 4:9JHN 15:9JHN 17:24ROM 6:13EPH 5:27HEB 2:14Mike Bickle emphasizes the profound truth of God's desire for humanity, drawing parallels from the life of David, who sought to understand God's emotions. He highlights that this understanding can radically transform our spiritual lives, allowing us to embrace God's leadership without fear, knowing that His desire is for us. Bickle points out that many Christian traditions overlook this essential truth, leading to a tragic loss of connection with God's love. He illustrates this through the poetic language of the Song of Solomon, where the King expresses His deep affection for His bride, symbolizing God's love for us. Ultimately, Bickle encourages believers to recognize their worth in God's eyes and to respond to His love with a heartfelt commitment.
Foundation to Intimacy With God: Confidence in Love
By Mike Bickle241:03:04Confidence in God's LoveIntimacy With God1SA 13:14PSA 139:1Mike Bickle emphasizes that confidence in God's love is a foundational element for intimacy with Him, drawing lessons from King David's life. He explains that believers must recognize God's unconditional love and view their own love for Him as genuine, despite weaknesses. Bickle stresses that intimacy with God is hindered by feelings of shame and condemnation, and that true intimacy is built on both confidence in love and a commitment to obedience. He encourages believers to understand their identity as beloved children of God, which empowers them to pursue a deeper relationship with Him.
Jesus' Eyes of Fire: Fear of God and Intimacy With God
By Mike Bickle2056:08Fear Of GodIntimacy With GodPSA 139:1REV 1:14Mike Bickle emphasizes the significance of Jesus' 'eyes of fire' as a dual symbol of God's omniscience and His deep desire for intimacy with His followers. He explains that understanding Jesus' ability to see everything fosters a healthy fear of God while simultaneously nurturing a closer relationship with Him. Bickle highlights that Jesus' gaze not only reveals our shortcomings but also acknowledges our sincere efforts to love Him, thus encouraging believers to pursue a deeper connection with God. The sermon calls for a commitment to seek God's face and understand the implications of His all-seeing nature, which can lead to both purification and empowerment in our spiritual journey.
Jeremiah 29:23
By Chuck Smith0Self-ReflectionGod's OmnisciencePSA 139:1JER 17:9HEB 4:12Chuck Smith emphasizes the omniscience of God in his sermon on Jeremiah 29:23, reminding us that God knows the secrets of our hearts and our true motivations, even when we deceive ourselves. He highlights the importance of recognizing our own deceitful hearts and how God reveals our true selves through circumstances, His Word, and His Spirit. Smith encourages believers to reflect on their faith and trust in God, acknowledging that our declarations may not always align with our inner beliefs.
The Order in Life
By Ernest O'Neill0PSA 139:1PRO 16:9ROM 8:28EPH 1:11COL 1:17Ernest O'Neill delves into the concept of God's infinite wisdom and power as the Creator of the universe, emphasizing how He knows us inside out and foresees our actions while still granting us free will. Through the sacrifice of Christ on the cross, God has adjusted and modified the consequences of our actions to align with His plans for our lives, showcasing His ability to bring good out of bad situations. Despite the presence of evil in the world, God's force for good counteracts it, allowing us to freely choose our actions while He works to fulfill His original plans for us through Christ.
God Knows
By J.H. Newman0GEN 16:13PSA 139:12CO 12:9EPH 6:12John Henry Newman emphasizes the human struggle with sin and the darkness within ourselves, highlighting our inability to manage our hearts and the comfort found in looking up to God who sees and understands us completely. He points out the necessity of relying on God's spiritual influence to change and strengthen us in our ongoing battle against sin and Satan.
What Cannot Be Uttered
By Charles E. Cowman0PSA 139:1ROM 8:26PHP 4:61TH 5:17HEB 4:16Charles E. Cowman delves into the deep mystery of prayer, emphasizing the Spirit's intercession for believers when they are at a loss for words, highlighting the divine mechanism that transcends human understanding. He explores the inarticulate longings of our hearts that echo God's will, often expressed as groans and burdens that God interprets perfectly. Cowman encourages believers to engage in silent fellowship with God, where words are not necessary, and to find solace in pouring out their sorrows to Him, knowing that He hears, loves, and understands.
The Principle of Nature
By J. Hampton Keathley III0PSA 51:5PSA 139:1PRO 20:11PRO 22:6JER 17:9J. Hampton Keathley III preaches on the importance of parents knowing and understanding their children intimately, just as God knows and searches us. Drawing from Psalms 139:1-6 and Proverbs 20:11-12, he emphasizes the need for parents to observe, study, and discern the unique characteristics, tendencies, and needs of each child to guide them towards a life of biblical growth and maturity. The sermon delves into the doctrine of man, highlighting the sinful nature inherited by children and the importance of nurturing their spiritual inclinations to lead them towards trusting in Christ and fulfilling their God-given purpose.
The Lord Examines Our Paths
By Derek Prince0PSA 139:1PRO 15:3JER 17:10HEB 4:13Derek Prince emphasizes the profound truth that every action and motive of our lives is fully exposed to the Lord, who meticulously examines our paths. There is no hiding from God's sight, as He sees through all darkness and deceit. If our ways are crooked and filled with evil deeds, we will eventually be ensnared and held captive by our own actions, without the need for external punishment.
The Attributes of God
By Olin Alfred Curtis0PSA 139:1ISA 55:8MAL 3:6MAT 28:19JHN 1:14JHN 10:30ROM 11:331JN 4:81JN 5:7REV 1:8Olin Alfred Curtis delves into the deep mysteries of the doctrines of the Incarnation and the Trinity, exploring the rationality behind these concepts that may have seemed absurd in agnostic perspectives. The interconnectedness of the Trinity and the Incarnation is highlighted, emphasizing the unity within the plurality of persons. The concept of personality in connection with separate beings is discussed, particularly in relation to God, where distinct persons are united in one being. The sermon also touches on the divine attributes, focusing on the essential characteristics that define God's nature and the significance of the Triune-Spirit as the structural characteristic.
To Whom Much Is Given, Much Is Required
By Mary Wilder Tileston0PSA 139:1LUK 12:48EPH 2:8JAS 4:171PE 4:10Mary Wilder Tileston preaches about the responsibility that comes with the blessings and gifts we receive from God, emphasizing that much is required from those who have been given much. She reflects on how God continually seeks entrance into our hearts, presenting various opportunities for us to turn to Him through His providence, afflictions, compassion, and presence in our lives. Tileston challenges listeners to consider the numerous ways God has reached out to them for a lasting conversion, urging them to recognize the grace and blessings bestowed upon them and to respond with a heart of gratitude and obedience.
The Eyes of the Lord
By Thomas Brooks0Accountability to GodGod's OmnisciencePSA 139:1PRO 5:21HEB 4:13Thomas Brooks emphasizes the omnipresence and omniscience of God, illustrating that nothing escapes His sight. He describes God as attentive to every aspect of our lives, from our thoughts to our actions, reminding us that we are accountable to Him. Brooks uses the metaphor of a well-drawn picture, suggesting that God's gaze is always upon us, guiding and observing our paths. The sermon serves as a call to live with awareness of God's watchful eyes, encouraging believers to align their lives with His will.
Avoiding Curious Inquiry About the Lives of Others
By Thomas a Kempis0PSA 139:1PRO 3:5JHN 21:22JAS 4:101PE 5:6Thomas a Kempis preaches about the importance of focusing on following Christ rather than being curious about others or seeking the approval of men. He emphasizes the need to commit all things to God, trusting Him to know and handle all matters. Kempis encourages humility, prayerfulness, and openness to God's word and secrets.
Of the Omniscience of God.
By John Gill0Divine KnowledgeGod's OmnisciencePSA 139:1ROM 11:33John Gill expounds on the omniscience of God, emphasizing that God's knowledge is perfect, infinite, and encompasses all things—past, present, and future. He argues that God's understanding is not derived from external sources but is inherent to His nature, making Him the ultimate source of all knowledge. Gill addresses common objections to God's omniscience, asserting that nothing is hidden from Him, and highlights the implications of God's knowledge for human accountability and divine governance. He concludes that God's omniscience is essential to His perfection and is a fundamental aspect of His divine attributes.
Dark Recesses
By Frederick William Faber0PSA 139:1PRO 15:3LUK 8:17JHN 20:26HEB 4:13Frederick William Faber preaches about the universal tendency to hide certain aspects of ourselves from God, fearing the discomfort or change that may come with exposing those hidden corners. He highlights the instinct of corrupt nature to keep these areas locked away, avoiding the potential for a complete interior revolution or a higher calling that may disrupt our current way of life. Faber challenges the notion that we can keep these corners of self hidden from God, emphasizing that God can enter these spaces without our permission and see everything within, even without us shining a light on them.
Searched and Known Psalm 139
By John Nelson Darby0Grace and ConfessionIntegrity of HeartPSA 139:1John Nelson Darby emphasizes the necessity of grace in producing integrity of heart, as illustrated in Psalm 139. He discusses the psalmist's journey from initial trust in God to a deep desire for self-examination and honesty before Him. Darby warns against the folly of living carelessly, ignoring the reality of judgment, and highlights the importance of confessing sins to experience true relief and integrity. He encourages believers to invite God to search their hearts, recognizing that true integrity comes from understanding God's grace and love, which allows for a genuine relationship with Him. Ultimately, Darby calls for a heart that is open to God's scrutiny, leading to spiritual growth and freedom from guilt.
1 John 3:20
By John Gill0God's JudgmentAssurance of SalvationPSA 139:1ROM 8:11JN 3:20John Gill emphasizes the significance of 1 John 3:20, explaining that while our hearts may condemn us for our sins and shortcomings, God is greater than our hearts and knows all things. He highlights the dual nature of this truth: it serves as a warning of God's righteous judgment for unrepented sin, while also offering comfort to believers who may struggle with feelings of guilt and condemnation. Gill reassures that God's understanding and grace surpass our self-accusations, reminding us of the peace and righteousness provided through Christ. Ultimately, he calls for a deeper trust in God's mercy over our own hearts' judgments.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Aramaic forms in this strophe are the ἅπαξ λεγομ רע (ground-form רעי) in Psa 139:2 and Psa 139:17, endeavour, desire, thinking, like רעוּת and רעיון in the post-exilic books, from רעה (רעא), cupere, cogitare; and the ἅπ. λεγ. רבע in Psa 139:3, equivalent to רבץ, a lying down, if רבעי be not rather an infinitive like בּלעי in Job 7:19, since ארחי is undoubtedly not inflected from ארח, but, as being infinitive, like עברי in Deu 4:21, from ארח; and the verb ארח also, with the exception of this passage, only occurs in the speeches of Elihu (Job 34:8), which are almost more strongly Aramaizing than the Book of Job itself. Further, as an Aramaizing feature we have the objective relation marked by Lamed in the expression בּנתּה לרעי, Thou understandest my thinking, as in Psa 116:16; Psa 129:3; Psa 135:11; Psa 136:19. The monostichic opening is after the Davidic style, e.g., Psa 23:1. Among the prophets, Isaiah in particular is fond of such thematic introductions as we have here in Psa 139:1. On ותּדע instead of ותּדעני vid., on Psa 107:20; the pronominal object stands once beside the first verb, or even beside the second (Kg2 9:25), instead of twice (Hitzig). The "me" is then expanded: sitting down, rising up, walking and lying, are the sum of human conditions or states. רעי is the totality or sum of the life of the spirit and soul of man, and דּרכי the sum of human action. The divine knowledge, as ותּדע says, is the result of the scrutiny of man. The poet, however, in Psa 139:2 and Psa 139:3 uses the perfect throughout as a mood of that which is practically existing, because that scrutiny is a scrutiny that is never unexecuted, and the knowledge is consequently an ever-present knowledge. מרחוק is meant to say that He sees into not merely the thought that is fully fashioned and matured, but even that which is being evolved. זרית from זרה is combined by Luther (with Azulai and others) with זר, a wreath (from זרר, constringere, cingere), inasmuch as he renders: whether I walk or lie down, Thou art round about me (Ich gehe oder lige, so bistu umb mich). זרה ought to have the same meaning here, if with Wetzstein one were to compare the Arabic, and more particularly Beduin, drrâ, dherrâ, to protect; the notion of affording protection does not accord with this train of thought, which has reference to God's omniscience: what ought therefore to be meant is a hedging round which secures its object to the knowledge, or even a protecting that places it in security against any exchanging, which will not suffer the object to escape it. (Note: This Verb. tert. Arab. w et y is old, and the derivative dherâ, protection, is an elegant word; with reference to another derivative, dherwe, a wall of rock protecting one from the winds, vid., Job, at Job 24:7, note. The II form (Piel) signifies to protect in the widest possible sense, e.g., (in Neshwn, ii. 343b), "[Arab.] drâ 'l-šâh, he protected the sheep (against being exchanged) by leaving a lock of wool upon their backs when they were shorn, by which they might be recognised among other sheep.") The Arabic ḏrâ, to know, which is far removed in sound, is by no means to be compared; it is related to Arab. dr', to push, urge forward, and denotes knowledge that is gained by testing and experimenting. But we also have no need of that Arab. ḏrâ, to protect, since we can remain within the range of the guaranteed Hebrew usage, inasmuch as זרה, to winnow, i.e., to spread out that which has been threshed and expose it to the current of the wind, in Arabic likewise ḏrrâ, (whence מזרה, midhrâ, a winnowing-fork, like רחת, racht, a winnowing-shovel), gives an appropriate metaphor. Here it is equivalent to: to investigate and search out to the very bottom; lxx, Symmachus, and Theodotion, ἐξιξηνίασας, after which the Italic renders investigasti, and Jerome eventilasti. הסכּין with the accusative, as in Job 22:21 with עם: to enter into neighbourly, close, familiar relationship, or to stand in such relationship, with any one; cogn. שׁכן, Arab. skn. God is acquainted with all our ways not only superficially, but closely and thoroughly, as that to which He is accustomed. In Psa 139:4 this omniscience of God is illustratively corroborated with כּי; Psa 139:4 has the value of a relative clause, which, however, takes the form of an independent clause. מלּה (pronounced by Jerome in his letter to Sunnia and Fretela, 82, MALA) is an Aramaic word that has been already incorporated in the poetry of the Davidico-Salomonic age. כלּהּ signifies both all of it and every one. In Psa 139:5 Luther has been misled by the lxx and Vulgate, which take צוּר in the signification formare (whence צוּרה, forma); it signifies, as the definition "behind and before" shows, to surround, encompass. God is acquainted with man, for He holds him surrounded on all sides, and man can do nothing, if God, whose confining hand he has lying upon him (Job 9:23), does not allow him the requisite freedom of motion. Instead of דּעתּך (XX ἡ γνῶσίς σου) the poet purposely says in Psa 139:6 merely דּעת: a knowledge, so all-penetrating, all-comprehensive as God's knowledge. The Ker reads פּליאה, but the Chethb פּלאיּה is supported by the Chethb פּלאי in Jdg 13:18, the Ker of which there is not פּליא, but פּלי (the pausal form of an adjective פּלי, the feminine of which would be פּליּה). With ממּנּי the transcendence, with נשׂגּבה the unattainableness, and with להּ לא־אוּכל the incomprehensibleness of the fact of the omniscience of God is expressed, and with this, to the mind of the poet, coincides God's omnipresence; for true, not merely phenomenal, knowledge is not possible without the immanence of the knowing one in the thing known. God, however, is omnipresent, sustaining the life of all things by His Spirit, and revealing Himself either in love or in wrath - what the poet styles His countenance. To flee from this omnipresence (מן, away from), as the sinner and he who is conscious of his guilt would gladly do, is impossible. Concerning the first אנּה, which is here accented on the ultima, vid., on Psa 116:4.
John Gill Bible Commentary
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, Jer 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, Mat 7:23. . Psalms 139:2 psa 139:2 psa 139:2 psa 139:2Thou knowest my downsitting and mine uprising,.... Here the psalmist proceeds to observe the particular circumstances and actions of his life, which were known to God; as his "downsitting", either to take rest, as weary persons do. Schultens (a) explains it of the quiet rest in sleep; this the Lord knew when he betook himself to it, and to whose care he committed himself and family; under whose protection he laid himself down, and on whom he depended for safety, Psa 4:8. Or, since lying down to sleep is afterwards mentioned, this may respect sitting down at table to eat and drink; when the Lord knows whether men use the creatures aright, or abuse them; whether they receive their food with thankfulness, and eat and drink to the glory of God: or else this downsitting was to read the word of God, and meditate upon it; so the Targum paraphrases it, "my sitting down to study the law.'' When men do this, the Lord knows whether in reading they understand what they read, or read attentively and with affection; whether it is to their comfort and edification, and for doctrine, reproof, correction, and instruction in righteousness; whether their meditation on it is sweet, and is attended with profit and pleasure. "Uprising" may respect either rising from bed, when the Lord knows whether the heart is still with him, Psa 139:18; what sense is had of the divine protection and sustentation, and what thankfulness there is for the mercies of the night past; and whether the voice of prayer and praise is directed to him in the morning, as it should be, Psa 3:5; or else rising from the table, when the Lord knows whether a man's table has been his snare, and with what thankfulness he rises from it for the favours he has received. The Targum interprets this of rising up to go to war; which David did, in the name and strength, and by the direction, of the Lord; thou understandest my thought afar off; God knows not only his own thoughts, but the thoughts of men, which none but themselves know; by this Christ appears to be truly God, the omniscient God, being a discerner of the thoughts and intents of the heart, Mat 9:3, Heb 4:12. God knows what thoughts his people have of him, and of his lovingkindness in Christ; what thoughts they have of Christ himself, his person, offices, and grace; what thoughts they have of themselves, their state, and condition: he knows all their vain thoughts, and complains of them, and which also they hate; and all their good thoughts, for they come from him. And he knows them "afar off", or "of old" (b), even before they are; so Aben Ezra interprets it, a long time past, and compares it with Jer 31:3; where the same word is rendered "of old": God knows the thoughts of his people, as well as his own, from all eternity; see Isa 25:1; as he knew what they would say and do, so what they would think; he knows thoughts that are past long ago, and forgotten by men, or were unobserved when thought; how else should he bring them into judgment? or though he is afar off in the highest heavens, yet he sees into the hearts of men, and is privy to all their thoughts. (a) Animadv. Philol. p. 181. (b) "q. d. dum illa longe abest", Piscator; "longe ante quam incidat in animum meum", Gejerus, & Campensis in Ibid.
Matthew Henry Bible Commentary
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 (Pro 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," Psa 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, Psa 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 (Psa 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 cannot 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 (Psa 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.
Tyndale Open Study Notes
Ps 139 In this wisdom psalm, the psalmist opens every aspect of his being, character, behavior, and speech to God’s examination. As hard as life is, he wants to ensure his own growth in wisdom so that he does not come under God’s judgment of the wicked (141:5; 142:3; 143:8, 10; 144:3-4). Further, the poet recognizes that he cannot escape from the Lord. His sense of stress disappears when he considers the Lord’s loving care for him, even before birth (139:13-18). He then invites the Lord to continue examining him as he walks in the path of wisdom (139:23-24). 139:1-6 The Lord knows the psalmist well; God has examined him thoroughly, in an inescapable examination that is painful at times (Job 7:17-19).