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Psalms 139:13
Verse
Context
You Have Searched Me and Known Me
12even the darkness is not dark to You, but the night shines like the day, for darkness is as light to You. 13For You formed my inmost being; You knit me together in my mother’s womb. 14I praise You, for I am fearfully and wonderfully made. Marvelous are Your works, and I know this very well.
Sermons
Steve Hill
William MacDonald
Dr. A.E. Wilder-Smith
Francis Schaeffer
Denny KenastonSummary
Commentary
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The fact that man is manifest to God even to the very bottom of his nature, and in every place, is now confirmed from the origin of man. The development of the child in the womb was looked upon by the Israelitish Chokma as one of the greatest mysteries, Ecc 11:5; and here the poet praises this coming into being as a marvellous work of the omniscient and omnipresent omnipotence of God. קנה here signifies condere; and סכך not: to cover, protect, as in Psa 140:8; Job 40:22, prop. to cover with network, to hedge in, but: to plait, interweave, viz., with bones, sinews, and veins, like שׂכך in Job 10:11. The reins are made specially prominent in order to mark the, the seat of the tenderest, most secret emotions, as the work of Him who trieth the heart and the reins. The προσευχή becomes in Psa 139:14 the εὐχαριστία: I give thanks unto Thee that I have wonderfully come into being under fearful circumstances, i.e., circumstances exciting a shudder, viz., of astonishment (נוראות as in Psa 65:6). נפלה (= נפלא) is the passive to הפלה, Psa 4:4; Psa 17:7. Hitzig regards נפליתה (Thou hast shown Thyself wonderful), after the lxx, Syriac, Vulgate, and Jerome, as the only correct reading; but the thought which is thereby gained comes indeed to be expressed in the following line, Psa 139:14, which sinks down into tautology in connection with this reading. `otsem (collectively equivalent to עצמים, Ecc 11:5) is the bones, the skeleton, and, starting from that idea, more generally the state of being as a sum-total of elements of being. אשׁר, without being necessarily a conjunction (Ew. 333, a), attaches itself to the suffix of עצמי. רקּם, "to be worked in different colours, or also embroidered," of the system of veins ramifying the body, and of the variegated colouring of its individual members, more particularly of the inward parts; perhaps, however, more generally with a retrospective conception of the colours of the outline following the undeveloped beginning, and of the forming of the members and of the organism in general. (Note: In the Talmud the egg of a bird or of a reptile is called מרקּמת, when the outlines of the developed embryo are visible in it; and likewise the mole (mola), when traces of human; organization can be discerned in it.) The mother's womb is here called not merely סתר (cf. Aeschylus' Eumenides, 665: ἐν σκοτοισι νηδύος τεθραμμένη, and the designation of the place where the foetus is formed as "a threefold darkness' in the Koran, Sur. xxxix. 8), the ē of which is retained here in pause (vid., Bttcher, Lehrbuch, 298), but by a bolder appellation תּחתּיּות ארץ, the lowest parts of the earth, i.e., the interior of the earth (vid., on Psa 63:10) as being the secret laboratory of the earthly origin, with the same retrospective reference to the first formation of the human body out of the dust of the earth, as when Job says, Job 1:21 : "naked came I out of my mother's womb, and naked shall I return thither" - שׁמּה, viz., εἰς τὴν γῆν τὴν μητέρα πάντων, Sir. 40:1. The interior of Hades is also called בּטן שׁאול in Jon 2:2, Sir. 51:5. According to the view of Scripture the mode of Adam's creation is repeated in the formation of every man, Job 33:6, cf. Job 33:4. The earth was the mother's womb of Adam, and the mother's womb out of which the child of Adam comes forth is the earth out of which it is taken. Psa 139:16 The embryo folded up in the shape of an egg is here called גּלם, from גּלם, to roll or wrap together (cf. glomus, a ball), in the Talmud said of any kind of unshapen mass (lxx ἀκατέργαστον, Symmachus ἀμόρφωτον) and raw material, e.g., of the wood or metal that is to be formed into a vessel (Chullin 25a, to which Saadia has already referred). (Note: Epiphanius, Haer, xxx. 31, says the Hebrew γολμη signifies the peeled grains of spelt or wheat before they are mixed up and backed, the still raw (only bruised) flour-grains - a signification that can now no longer be supported by examples.) As to the rest, compare similar retrospective glances into the embryonic state in Job 10:8-12, 2 Macc. 7:22f. (Psychology, S. 209ff., tr. pp. 247f.). On the words in libro tuo Bellarmine makes the following correct observation: quia habes apud te exemplaria sive ideas omnium, quomodo pictor vel sculptor scit ex informi materia quid futurum sit, quia videt exemplar. The signification of the future יכּתבוּ is regulated by ראוּ, and becomes, as relating to the synchronous past, scribebantur. The days יצּרוּ, which were already formed, are the subject. It is usually rendered: "the days which had first to be formed." If יצּרוּ could be equivalent to ייצּרוּ, it would be to be preferred; but this rejection of the praeform. fut. is only allowed in the fut. Piel of the verbs Pe Jod, and that after a Waw convertens, e.g., ויּבּשׁ = וייבּשׁ, Nah 1:4 (cf. Caspari on Oba 1:11). (Note: But outside the Old Testament it also occurs in the Pual, though as a wrong use of the word; vide my Anekdota (1841), S. 372f.) Accordingly, assuming the original character of the לא in a negative signification, it is to be rendered: The days which were (already) formed, and there was not one among them, i.e., when none among them had as yet become a reality. The suffix of כּלּם points to the succeeding ימים, to which יצּרוּ is appended as an attributive clause; ולא אחד בּהם is subordinated to this יצּרוּ: cum non or nondum (Job 22:16) unus inter eos = unus eorum (Exo 14:28) esset. But the expression (instead of ועוד לא היה or טרם יהיה) remains doubtful, and it becomes a question whether the Ker ולו (vid., on Psa 100:3), which stands side by side with the Chethb ולא (which the lxx, Aquila, Symmachus, Theodotion, the Targum, Syriac, Jerome, and Saadia follow), is not to be preferred. This ולו, referred to גלמי, gives the acceptable meaning: and for it (viz., its birth) one among them (these days), without our needing to make any change in the proposed exposition down to יצרו. We decide in favour of this, because this ולו אחד בהם does not, as ולא אחד בהם, make one feel to miss any היה, and because the ולי which begins Psa 139:17 connects itself to it by way of continuation. The accentuation has failed to discern the reference of כלם to the following ימים, inasmuch as it places Olewejored against יכתבו. Hupfeld follows this accentuation, referring כלם back to גלמי as a coil of days of one's life; and Hitzig does the same, referring it to the embryos. But the precedence of the relative pronoun occurs in other instances also, (Note: The Hebrew poet, says Gesenius (Lehrgebude, S. 739f.), sometimes uses the pronoun before the thing to which it referred has even been spoken of. This phenomenon belongs to the Hebrew style generally, vid., my Anekdota (1841), S. 382.) and is devoid of all harshness, especially in connection with כּלּם, which directly signifies altogether (e.g., Isa 43:14). It is the confession of the omniscience that is united with the omnipotence of God, which the poet here gives utterance to with reference to himself, just as Jahve says with reference to Jeremiah, Jer 1:5. Among the days which were preformed in the idea of God (cf. on יצרו, Isa 22:11; Isa 37:26) there was also one, says the poet, for the embryonic beginning of my life. The divine knowledge embraces the beginning, development, and completion of all things (Psychology, S. 37ff., tr. pp. 46ff.). The knowledge of the thoughts of God which are written in the book of creation and revelation is the poet's cherished possession, and to ponder over them is his favourite pursuit: they are precious to him, יקרוּ (after Psa 36:8), not: difficult of comprehension (schwerbegreiflich, Maurer, Olshausen), after Dan 2:11, which would surely have been expressed by עמקוּ (Psa 92:6), more readily: very weighty (schwergewichtig, Hitzig), but better according to the prevailing Hebrew usage: highly valued (schwergewerthet), cara. (Note: It should be noted that the radical idea of the verb, viz., being heavy (German schwer), is retained in all these renderings. - Tr.) "Their sums" are powerful, prodigious (Psa 40:6), and cannot be brought to a summa summarum. If he desires to count them (fut. hypothet. as in Psa 91:7; Job 20:24), they prove themselves to be more than the sand with its grains, that is to say, innumerable. He falls asleep over the pondering upon them, wearied out; and when he wakes up, he is still with God, i.e., still ever absorbed in the contemplation of the Unsearchable One, which even the sleep of fatigue could not entirely interrupt. Ewald explains it somewhat differently: if I am lost in the stream of thoughts and images, and recover myself from this state of reverie, yet I am still ever with Thee, without coming to an end. But it could only perhaps be interpreted thus if it were העירותי or התעוררתּי. Hofmann's interpretation is altogether different: I will count them, the more numerous than the sand, when I awake and am continually with Thee, viz., in the other world, after the awaking from the sleep of death. This is at once impossible, because הקיצתי cannot here, according to its position, be a perf. hypotheticum. Also in connection with this interpretation עוד would be an inappropriate expression for "continually," since the word only has the sense of the continual duration of an action or a state already existing; here of one that has not even been closed and broken off by sleep. He has not done; waking and dreaming and waking up, he is carried away by that endless, and yet also endlessly attractive, pursuit, the most fitting occupation of one who is awake, and the sweetest (cf. Jer 31:26) of one who is asleep and dreaming.
John Gill Bible Commentary
I will praise thee; for I am fearfully and wonderfully made,.... the formation of man is not of himself, nor of his parents, but of God, and is very wonderful in all its parts; it has been matter of astonishment to many Heathens, as Galen and others, who have, with any carefulness, examined the structure and texture of the human body, the exact symmetry and just proportion of all its parts, their position and usefulness; holy every bone, muscle, artery, nerve and fibre, are nicely framed and placed to answer their designed end; particularly the eye and ear, the exquisite make of them for sight and sound, have filled the most diligent inquirers into nature with amazement and wonder, and are a full proof of the wisdom and knowledge of God; see Psa 94:9; no man has cause to reproach his parents, nor blame the Former of all things for making him thus, but on the contrary should praise the Lord, as David did, who has given him life and breath, and all things; or own and confess (l), as the word may be rendered, that he is in various surprising instances a wonder of nature; see Isa 45:9. R. Moses in Aben Ezra thinks David is speaking of the first father, or the first Adam; who was wonderfully made of the dust of the earth, and had a living soul breathed into him; was made after the image of God, holy and upright: but rather he speaks of Christ, the second Adam, his antitype, who as man is a creature of God's make, and was wonderfully made, even of a virgin, without the use and knowledge of man; is the stone cut out of the mountain without hands, the tabernacle which God pitched and not man; was produced by the power of the Holy Ghost, was born without sin, which no man is, and united personally to the Son of God, and is the great mystery of godliness; and his name is justly called Wonderful, Isa 9:6. Cocceius interprets this passage of God's separating act of David, and so of others in election; which is a wonderful setting apart of than for himself, as the word is used Psa 4:3; it is the effect of amazing love, and to be ascribed to the sovereignty of God, and the unsearchable riches of his grace; but this seems not to be intended here, though it is a marvellous act, as all the works of God are, as follows; rather, since the word may be rendered, "I am wonderfully separated" (m), it may be interpreted of his being separated in his mother's womb from the rest of the mass and matter of her blood, and formed from thence; which was done in a secret, unknown, and marvellous way and manner; marvellous are thy works; of creation, providence, sustentation of all creatures, the government of the world, the redemption of mankind, the work of grace and conversion, the perseverance of the saints, and their eternal salvation; and that my soul knoweth right well: having diligently sought them out, and having such a distinct knowledge of them as to be capable of talking of them, and of showing them to others, and pointing out the wonders, beauties, and excellencies of them; see Psa 111:2; however, he well and perfectly knew, or knew so much of them that they were very wonderful and amazing: some connect the word rendered "right well", which signifies "greatly", or "exceedingly", not with his knowledge, but with the marvellous works known; and take the sense to be, that he knew them to be greatly or exceedingly wonderful; so R. Moses in Aben Ezra, Kimchi, and Ben Melech. (l) "confitebor tibi", V. L. Pagninus, Montanus; "confiteor", Tigurine version, Cocceius, Michaelis. (m) "tremendis modis separatus sum", Cocceius; so Gussetius, p. 676, 677.
Tyndale Open Study Notes
139:13 The delicate, inner parts of the body include a person’s very being. • Even when hidden in his mother’s womb, the psalmist was guided by the Lord.
Psalms 139:13
You Have Searched Me and Known Me
12even the darkness is not dark to You, but the night shines like the day, for darkness is as light to You. 13For You formed my inmost being; You knit me together in my mother’s womb. 14I praise You, for I am fearfully and wonderfully made. Marvelous are Your works, and I know this very well.
- Scripture
- Sermons
- Commentary
In the Potters Hands
By Steve Hill3.1K05:29PSA 139:13ISA 29:16ISA 64:8JHN 15:1ACT 9:15ROM 9:211CO 12:12EPH 2:102TI 2:21HEB 12:6
This sermon emphasizes how God works uniquely in each of our lives according to His purpose, even when we struggle with the trials and challenges He allows. It highlights the analogy of God as the potter and us as the clay, being molded and shaped by Him in seclusion and through various life experiences. The message encourages surrendering to God's sovereignty and recognizing our individuality and unique roles within the body of Christ, all crafted by the mighty hands of God.
No, Mr. President: John Piper's Response to President Obama
By John Piper2.6K03:25GEN 1:27PSA 139:13
This sermon emphasizes the sanctity of human life, highlighting the unique creation of man in the image of God and the eternal nature of human existence. It addresses the cultural challenges and moral implications surrounding issues like abortion, calling out the deception and disregard for the unborn. The speaker challenges the notion of protecting women's health and reproductive freedom while advocating for the protection of innocent lives being lost through abortion, emphasizing the responsibility to speak up against the injustice and pray for those in authority.
The Local Church 2 - Part 5
By William MacDonald1.8K07:08PSA 139:13
This sermon delves into Psalm 139, exploring the profound beauty of David's reflection on the formation of life in the womb, highlighting the intricate work of God in creating each individual. It also discusses the significance of Christ's descent into Mary's womb and subsequent ascension, emphasizing the special service gifts given to believers for ministry. The message challenges the traditional view of ministry, asserting that all believers are called to serve and minister in the body of Christ.
Is Man a Machine?
By Dr. A.E. Wilder-Smith1.7K53:06SciencePSA 139:13PSA 139:16MAT 6:33ROM 12:2EPH 2:1EPH 2:4In this sermon, the speaker discusses the concept of man as a machine. He highlights the complexity of the human body, which is capable of producing babies and learning to speak. The speaker emphasizes that humans are fearfully and wonderfully made, and that a simple machine cannot arise by chance. He concludes by stating that the purpose and information necessary for the creation of machines always come from outside the matter.
A Christian Manifesto - Part 2
By Francis Schaeffer1.4K14:24PSA 139:13
This sermon addresses the societal shift towards valuing human life based on arbitrary standards, from unborn babies to the elderly, and the dangers of such a mindset leading to a disregard for life. It emphasizes the need for Christians to recognize the current moral decline, take action against tyranny and hidden censorship, and stand for true spirituality by making Christ the Lord of every aspect of their lives.
04. the Eternal Value of a Child
By Denny Kenaston1.2K45:10PSA 127:3PSA 139:13
This sermon emphasizes the importance of valuing and raising children as treasures from God, highlighting the eternal impact of parenting and the need for a vision to see children as God sees them. It challenges parents to prioritize their children, repent of neglect, and invest time and love in training them for God's kingdom.
The Ones Who Are Called to Serve, Will Get the Power He Needs (Norwegian)
By Zac Poonen1.0K52:35PSA 139:13PHP 3:12PHP 4:11HEB 12:2
This sermon emphasizes the importance of being content with God's plan for our lives while also striving for spiritual growth and fulfilling the specific purpose God has for each individual. It encourages young people to focus on building the body of Christ and to trust in God's equipping and guidance. The message highlights the need to eliminate unbelief, trust in God's unique plan for each person, and seek to be filled with the Holy Spirit for effective service.
If My People - Part 1
By Shane Idleman1.0K52:18EXO 18:212CH 7:14NEH 1:6PSA 11:3PSA 82:3PSA 139:13PRO 29:2DAN 9:4JAS 1:22
This sermon emphasizes the importance of addressing controversial topics and recapturing the prophetic zeal in churches. It highlights the impact of the Johnson Amendment on churches' freedom to discuss social and political issues. The sermon stresses the need for humility, prayer, seeking God's face, and repentance as the solution to the spiritual and societal challenges faced. It calls for a return to God, acknowledging the foundational principles of the nation, and the significance of prayer in bringing about revival and restoration.
Uniquely Made to Serve God
By Erlo Stegen73358:02PSA 139:13ISA 49:1JER 1:5MAT 9:37MAT 28:19ACT 2:14EPH 2:13In this sermon, the speaker emphasizes the importance of winning souls for Christ. They mention statistics that show if every Christian were to win just one person to the Lord each year, the Gospel would conquer the whole world in 33 years. The speaker urges the audience to actively share the gospel and not be spiritually barren. They give examples of individuals like Jeremiah, the blind man, and the Samaritan woman who were chosen by God and used mightily to spread the message of Christ. The sermon also highlights the story of Matthew, who left his wealthy tax collector profession to follow Jesus, emphasizing that wealth or poverty does not determine one's merit for heaven.
Free From Insecurity (Dutch)
By Zac Poonen6941:27:36PSA 139:13
This sermon emphasizes the importance of knowing and following God's plan for our lives, highlighting the assurance that God loves us as much as He loves Jesus and has a specific purpose for each individual. It encourages believers to trust in God's guidance day by day, just like the Israelites followed the pillar of cloud in the wilderness, and to find security in God's love and leading, rather than in worldly circumstances or achievements.
God Has a Plan for Our Children
By Zac Poonen50012:06PSA 139:13
This sermon emphasizes the importance of keeping ourselves in the presence of God to prevent corruption in our lives, drawing parallels to how even manna from heaven remained incorruptible when kept in the ark. It highlights the sanctity of life, condemning abortion as murder and emphasizing God's intricate involvement in forming each individual. The message stresses the need to live not for oneself but for Christ, understanding the dual purpose of Christ's sacrifice: for the forgiveness of sins and to live solely for Him.
When the Weak Are Destroyed by the Powerful
By Shane Idleman1748:47Moral ResponsibilitySanctity of LifeDEU 27:25PSA 82:3PSA 139:13Shane Idleman addresses the critical issue of abortion in his sermon 'When the Weak Are Destroyed by the Powerful,' emphasizing the need to speak for the voiceless and defend the sanctity of life. He highlights the moral decline in society, particularly regarding the acceptance of abortion, and calls for the church to awaken and take a stand against the powerful forces that promote such practices. Idleman draws parallels between modern abortion and ancient child sacrifices, urging believers to confront false narratives and advocate for the innocent. He encourages repentance and a return to biblical truths, emphasizing that the church must be the moral compass of the nation. Ultimately, he offers hope for redemption and healing through Christ for those affected by abortion.
At the Close of the Year
By John Newton0PSA 23:4PSA 71:5PSA 139:13PSA 150:6PHP 4:6John Newton preaches about the importance of uniting hearts and tongues in loud thanksgivings to sing the Savior's praise, acknowledging that every breath we take is owed to God who sustains us from the womb to childhood and youth, leading us through dangers and showing us mercy. He emphasizes the need to trust God with our future, casting all our cares upon Him, praising Him for the past, and trusting Him for the rest.
Exposition on Psalm 139
By St. Augustine0PSA 138:1PSA 138:5PSA 139:1PSA 139:4PSA 139:7PSA 139:11PSA 139:13PSA 139:15PHP 2:6St. Augustine preaches about the unity of Christ with believers, emphasizing how Jesus speaks through prophecy and the Psalms, uniting His divinity with our humanity. He highlights the importance of understanding God's eternal nature and His willingness to take on mortal form for our salvation. St. Augustine encourages believers to surrender their thoughts and paths to God, seeking His guidance in the everlasting way without sin, ultimately leading to Christ, the Way, the Truth, and the Life.
Fallen Nature
By Ernest O'Neill0GEN 1:27PSA 139:13ROM 12:2EPH 2:101JN 4:19Ernest O'Neill delves into the account of the first person on earth, highlighting the initial sense of safety and security that came from being created by a kindly Maker who provided daily guidance. However, humans deviated from this harmonious relationship, leading to a shift towards competitive and acquisitive drives, causing mental and emotional turmoil. This departure from the Creator's original design resulted in a love shortage, where individuals sought recognition and significance from external sources, leading to a society of people-pleasers. O'Neill emphasizes the doubly perverted nature of humanity, lacking internal guidance and becoming overly dependent on external factors, ultimately facing the challenge of restoring their fallen nature to align with their original purpose.
Man: "Who Are We, Anyway?"
By Greg Herrick0GEN 1:26PSA 139:13ROM 3:91CO 13:121CO 15:49EPH 1:11COL 1:15JAS 3:9Greg Herrick preaches on the creation of man in God's image, emphasizing the unique privilege and responsibility it entails. He delves into the theological implications of being made in God's likeness, touching on ruling, personal knowledge of God, morality, righteousness, holiness, and capacity for relationship. The sermon also explores the fall of man, sin, and the impact on the image of God, highlighting the state of humanity post-fall, the essential nature of sin, and the ongoing renewal into Christ's image. Herrick concludes with reflections on the dignity and depravity of humanity, urging listeners to consider how these concepts affect their lives and relationships.
Huswifery
By Edward Taylor0PSA 139:13ISA 64:8EPH 2:10COL 3:12Edward Taylor's sermon emphasizes the imagery of God as a divine craftsman, weaving and spinning the threads of our lives with intricate care and purpose. He prays for God to use His Word as the spindle, His Spirit as the thread, and His ordinances as the tools to shape and color our souls into beautiful tapestries of heavenly design. Taylor calls for every aspect of our being - mind, will, emotions, judgment, conscience, memory, words, and actions - to be clothed in the glory of God, reflecting His divine craftsmanship in our lives.
Your Daily Work
By Ernest O'Neill0PSA 130:5PSA 139:13JHN 1:1ROM 6:6GAL 6:14EPH 1:3EPH 2:101PE 1:20Ernest O'Neill delves into the life of Socrates, highlighting his respect for God and drawing parallels between Socrates' creation by God and our own creation in Christ Jesus as stated in Ephesians 2:10. O'Neill connects the disorder in the world to our misuse of free will, emphasizing Christ's role in rectifying this disorder and bringing order through us. He explains that our daily work is an opportunity for Christ to express His order and redemption through us, turning mundane tasks into a means of bringing beauty and order into the world.
Only One Way
By Ernest O'Neill0PSA 139:13PRO 3:5ROM 12:2GAL 2:20EPH 2:10COL 3:21TH 5:17JAS 4:8Ernest O'Neill preaches about the two possible ways of living: as a little human animal navigating life on our own, or as part of the Son of the Maker of the universe, living out the life He has planned for us. The first way leads to uncertainty, insecurity, and emptiness, causing chaos and frustration in the world. The second way, being part of God's Son, is the only true reality where we are created to fulfill God's purposes and desires through us.
Internal Gyro-Compass
By Ernest O'Neill0PSA 139:13PRO 20:27JHN 16:13ACT 17:26ROM 2:14Ernest O'Neill delves into the essence of conscience, highlighting how our spirits enable us to communicate with the Supreme Being who created us. He emphasizes that our conscience, rooted in our spirit, guides us towards a higher purpose beyond the physical realm, reflecting a memory of God's image within us. O'Neill explains that conscience serves as a vital personal guidance system, unique to each individual, urging us to align our actions with what God intends for us, ultimately leading to a spiritual rebirth.
"Each of Us Matters to God"
By A.W. Tozer0God's LoveIndividual WorthPSA 139:13MAT 11:28JHN 3:16A.W. Tozer emphasizes that each individual matters to God, drawing from the profound truth of John 3:16. He articulates that God's love is not a general sentiment but a personal concern for each person, highlighting the paradox of human pride and deep loneliness. Tozer reassures that despite feelings of insignificance, every person is valued by God, who is emotionally invested in their lives. He encourages listeners to affirm their worth in God's eyes and to recognize that they are not merely statistics but cherished individuals. The message culminates in the invitation to embrace God's love and care, reinforcing that everyone is significant to Him.
Where Did You Come From?
By Ernest O'Neill0PSA 139:13JHN 17:5EPH 1:4EPH 2:10COL 1:15Ernest O'Neill delves into the reasons behind our worries and temper issues, attributing them to our heredity and environment. He emphasizes that our true origin began on the first Christmas Day, long before our earthly parents existed, with the birth of Jesus Christ. O'Neill highlights the eternal perspective of God's presence, explaining that we were created in Christ Jesus before the foundation of the earth, as parts of Him. He points out that our real nature comes from Christ, who is the source and maintainer of our lives, and challenges listeners to face the reality of their identity in Him.
The Meaning of Your Work
By Ernest O'Neill0GEN 1:27PSA 139:13JHN 16:33EPH 2:10COL 1:15Ernest O'Neill delves into the mysteries of DNA and how scientific discoveries about our genetic origins parallel the spiritual truth revealed in the Bible. He connects the scientific understanding of DNA tracing back to common ancestors with the biblical concept of all humanity originating from the first man and woman, emphasizing Jesus as the first-born of all creation. O'Neill highlights the idea that we were created in Christ Jesus for good works, echoing Paul's words to the Ephesians about our purpose and connection to God's unique Son. He emphasizes that our daily work is not just about survival but about revealing the work of Jesus Christ in subduing the world.
Personality
By Olin Alfred Curtis0GEN 1:27PSA 139:13ROM 12:21CO 2:11PHP 2:3JAS 1:22Olin Alfred Curtis delves into the concept of personality, emphasizing the importance of self-consciousness, self-grasp, self-estimate, and self-decision in defining what it means to be a person. He explores the process of personal development, starting from self-separation to the culmination in self-decision, highlighting the complexity and significance of individual identity and moral responsibility. Curtis challenges the notion of doubting one's existence and the invasion of consciousness, pointing towards the dual nature of human life and the struggle to achieve personal mastery amidst conflicting elements. He concludes by defining a person as one capable of self-conscious decision, navigating the journey towards personal growth and moral character.
In the Beginning, God Created Me to Be His Child
By Ausbund0PSA 139:13MAT 22:37JHN 3:16JHN 6:44JHN 14:6ROM 7:21ROM 8:1EPH 2:41TI 1:51JN 2:3Hans Betz preaches about the journey of a person who was created by God as His child, but lost their innocence and goodness upon entering the sinful world. Despite the struggle with sin and the condemnation of the law, the individual cries out for God's grace and mercy, seeking restoration and forgiveness through Christ. Through Christ, the person finds a new life, overcomes sin, and is accepted once again as a child of God. The sermon emphasizes the importance of recognizing sin, seeking God's grace, and living a life of faith, love, and obedience to Christ, who fulfills the law and leads to eternal life.
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The fact that man is manifest to God even to the very bottom of his nature, and in every place, is now confirmed from the origin of man. The development of the child in the womb was looked upon by the Israelitish Chokma as one of the greatest mysteries, Ecc 11:5; and here the poet praises this coming into being as a marvellous work of the omniscient and omnipresent omnipotence of God. קנה here signifies condere; and סכך not: to cover, protect, as in Psa 140:8; Job 40:22, prop. to cover with network, to hedge in, but: to plait, interweave, viz., with bones, sinews, and veins, like שׂכך in Job 10:11. The reins are made specially prominent in order to mark the, the seat of the tenderest, most secret emotions, as the work of Him who trieth the heart and the reins. The προσευχή becomes in Psa 139:14 the εὐχαριστία: I give thanks unto Thee that I have wonderfully come into being under fearful circumstances, i.e., circumstances exciting a shudder, viz., of astonishment (נוראות as in Psa 65:6). נפלה (= נפלא) is the passive to הפלה, Psa 4:4; Psa 17:7. Hitzig regards נפליתה (Thou hast shown Thyself wonderful), after the lxx, Syriac, Vulgate, and Jerome, as the only correct reading; but the thought which is thereby gained comes indeed to be expressed in the following line, Psa 139:14, which sinks down into tautology in connection with this reading. `otsem (collectively equivalent to עצמים, Ecc 11:5) is the bones, the skeleton, and, starting from that idea, more generally the state of being as a sum-total of elements of being. אשׁר, without being necessarily a conjunction (Ew. 333, a), attaches itself to the suffix of עצמי. רקּם, "to be worked in different colours, or also embroidered," of the system of veins ramifying the body, and of the variegated colouring of its individual members, more particularly of the inward parts; perhaps, however, more generally with a retrospective conception of the colours of the outline following the undeveloped beginning, and of the forming of the members and of the organism in general. (Note: In the Talmud the egg of a bird or of a reptile is called מרקּמת, when the outlines of the developed embryo are visible in it; and likewise the mole (mola), when traces of human; organization can be discerned in it.) The mother's womb is here called not merely סתר (cf. Aeschylus' Eumenides, 665: ἐν σκοτοισι νηδύος τεθραμμένη, and the designation of the place where the foetus is formed as "a threefold darkness' in the Koran, Sur. xxxix. 8), the ē of which is retained here in pause (vid., Bttcher, Lehrbuch, 298), but by a bolder appellation תּחתּיּות ארץ, the lowest parts of the earth, i.e., the interior of the earth (vid., on Psa 63:10) as being the secret laboratory of the earthly origin, with the same retrospective reference to the first formation of the human body out of the dust of the earth, as when Job says, Job 1:21 : "naked came I out of my mother's womb, and naked shall I return thither" - שׁמּה, viz., εἰς τὴν γῆν τὴν μητέρα πάντων, Sir. 40:1. The interior of Hades is also called בּטן שׁאול in Jon 2:2, Sir. 51:5. According to the view of Scripture the mode of Adam's creation is repeated in the formation of every man, Job 33:6, cf. Job 33:4. The earth was the mother's womb of Adam, and the mother's womb out of which the child of Adam comes forth is the earth out of which it is taken. Psa 139:16 The embryo folded up in the shape of an egg is here called גּלם, from גּלם, to roll or wrap together (cf. glomus, a ball), in the Talmud said of any kind of unshapen mass (lxx ἀκατέργαστον, Symmachus ἀμόρφωτον) and raw material, e.g., of the wood or metal that is to be formed into a vessel (Chullin 25a, to which Saadia has already referred). (Note: Epiphanius, Haer, xxx. 31, says the Hebrew γολμη signifies the peeled grains of spelt or wheat before they are mixed up and backed, the still raw (only bruised) flour-grains - a signification that can now no longer be supported by examples.) As to the rest, compare similar retrospective glances into the embryonic state in Job 10:8-12, 2 Macc. 7:22f. (Psychology, S. 209ff., tr. pp. 247f.). On the words in libro tuo Bellarmine makes the following correct observation: quia habes apud te exemplaria sive ideas omnium, quomodo pictor vel sculptor scit ex informi materia quid futurum sit, quia videt exemplar. The signification of the future יכּתבוּ is regulated by ראוּ, and becomes, as relating to the synchronous past, scribebantur. The days יצּרוּ, which were already formed, are the subject. It is usually rendered: "the days which had first to be formed." If יצּרוּ could be equivalent to ייצּרוּ, it would be to be preferred; but this rejection of the praeform. fut. is only allowed in the fut. Piel of the verbs Pe Jod, and that after a Waw convertens, e.g., ויּבּשׁ = וייבּשׁ, Nah 1:4 (cf. Caspari on Oba 1:11). (Note: But outside the Old Testament it also occurs in the Pual, though as a wrong use of the word; vide my Anekdota (1841), S. 372f.) Accordingly, assuming the original character of the לא in a negative signification, it is to be rendered: The days which were (already) formed, and there was not one among them, i.e., when none among them had as yet become a reality. The suffix of כּלּם points to the succeeding ימים, to which יצּרוּ is appended as an attributive clause; ולא אחד בּהם is subordinated to this יצּרוּ: cum non or nondum (Job 22:16) unus inter eos = unus eorum (Exo 14:28) esset. But the expression (instead of ועוד לא היה or טרם יהיה) remains doubtful, and it becomes a question whether the Ker ולו (vid., on Psa 100:3), which stands side by side with the Chethb ולא (which the lxx, Aquila, Symmachus, Theodotion, the Targum, Syriac, Jerome, and Saadia follow), is not to be preferred. This ולו, referred to גלמי, gives the acceptable meaning: and for it (viz., its birth) one among them (these days), without our needing to make any change in the proposed exposition down to יצרו. We decide in favour of this, because this ולו אחד בהם does not, as ולא אחד בהם, make one feel to miss any היה, and because the ולי which begins Psa 139:17 connects itself to it by way of continuation. The accentuation has failed to discern the reference of כלם to the following ימים, inasmuch as it places Olewejored against יכתבו. Hupfeld follows this accentuation, referring כלם back to גלמי as a coil of days of one's life; and Hitzig does the same, referring it to the embryos. But the precedence of the relative pronoun occurs in other instances also, (Note: The Hebrew poet, says Gesenius (Lehrgebude, S. 739f.), sometimes uses the pronoun before the thing to which it referred has even been spoken of. This phenomenon belongs to the Hebrew style generally, vid., my Anekdota (1841), S. 382.) and is devoid of all harshness, especially in connection with כּלּם, which directly signifies altogether (e.g., Isa 43:14). It is the confession of the omniscience that is united with the omnipotence of God, which the poet here gives utterance to with reference to himself, just as Jahve says with reference to Jeremiah, Jer 1:5. Among the days which were preformed in the idea of God (cf. on יצרו, Isa 22:11; Isa 37:26) there was also one, says the poet, for the embryonic beginning of my life. The divine knowledge embraces the beginning, development, and completion of all things (Psychology, S. 37ff., tr. pp. 46ff.). The knowledge of the thoughts of God which are written in the book of creation and revelation is the poet's cherished possession, and to ponder over them is his favourite pursuit: they are precious to him, יקרוּ (after Psa 36:8), not: difficult of comprehension (schwerbegreiflich, Maurer, Olshausen), after Dan 2:11, which would surely have been expressed by עמקוּ (Psa 92:6), more readily: very weighty (schwergewichtig, Hitzig), but better according to the prevailing Hebrew usage: highly valued (schwergewerthet), cara. (Note: It should be noted that the radical idea of the verb, viz., being heavy (German schwer), is retained in all these renderings. - Tr.) "Their sums" are powerful, prodigious (Psa 40:6), and cannot be brought to a summa summarum. If he desires to count them (fut. hypothet. as in Psa 91:7; Job 20:24), they prove themselves to be more than the sand with its grains, that is to say, innumerable. He falls asleep over the pondering upon them, wearied out; and when he wakes up, he is still with God, i.e., still ever absorbed in the contemplation of the Unsearchable One, which even the sleep of fatigue could not entirely interrupt. Ewald explains it somewhat differently: if I am lost in the stream of thoughts and images, and recover myself from this state of reverie, yet I am still ever with Thee, without coming to an end. But it could only perhaps be interpreted thus if it were העירותי or התעוררתּי. Hofmann's interpretation is altogether different: I will count them, the more numerous than the sand, when I awake and am continually with Thee, viz., in the other world, after the awaking from the sleep of death. This is at once impossible, because הקיצתי cannot here, according to its position, be a perf. hypotheticum. Also in connection with this interpretation עוד would be an inappropriate expression for "continually," since the word only has the sense of the continual duration of an action or a state already existing; here of one that has not even been closed and broken off by sleep. He has not done; waking and dreaming and waking up, he is carried away by that endless, and yet also endlessly attractive, pursuit, the most fitting occupation of one who is awake, and the sweetest (cf. Jer 31:26) of one who is asleep and dreaming.
John Gill Bible Commentary
I will praise thee; for I am fearfully and wonderfully made,.... the formation of man is not of himself, nor of his parents, but of God, and is very wonderful in all its parts; it has been matter of astonishment to many Heathens, as Galen and others, who have, with any carefulness, examined the structure and texture of the human body, the exact symmetry and just proportion of all its parts, their position and usefulness; holy every bone, muscle, artery, nerve and fibre, are nicely framed and placed to answer their designed end; particularly the eye and ear, the exquisite make of them for sight and sound, have filled the most diligent inquirers into nature with amazement and wonder, and are a full proof of the wisdom and knowledge of God; see Psa 94:9; no man has cause to reproach his parents, nor blame the Former of all things for making him thus, but on the contrary should praise the Lord, as David did, who has given him life and breath, and all things; or own and confess (l), as the word may be rendered, that he is in various surprising instances a wonder of nature; see Isa 45:9. R. Moses in Aben Ezra thinks David is speaking of the first father, or the first Adam; who was wonderfully made of the dust of the earth, and had a living soul breathed into him; was made after the image of God, holy and upright: but rather he speaks of Christ, the second Adam, his antitype, who as man is a creature of God's make, and was wonderfully made, even of a virgin, without the use and knowledge of man; is the stone cut out of the mountain without hands, the tabernacle which God pitched and not man; was produced by the power of the Holy Ghost, was born without sin, which no man is, and united personally to the Son of God, and is the great mystery of godliness; and his name is justly called Wonderful, Isa 9:6. Cocceius interprets this passage of God's separating act of David, and so of others in election; which is a wonderful setting apart of than for himself, as the word is used Psa 4:3; it is the effect of amazing love, and to be ascribed to the sovereignty of God, and the unsearchable riches of his grace; but this seems not to be intended here, though it is a marvellous act, as all the works of God are, as follows; rather, since the word may be rendered, "I am wonderfully separated" (m), it may be interpreted of his being separated in his mother's womb from the rest of the mass and matter of her blood, and formed from thence; which was done in a secret, unknown, and marvellous way and manner; marvellous are thy works; of creation, providence, sustentation of all creatures, the government of the world, the redemption of mankind, the work of grace and conversion, the perseverance of the saints, and their eternal salvation; and that my soul knoweth right well: having diligently sought them out, and having such a distinct knowledge of them as to be capable of talking of them, and of showing them to others, and pointing out the wonders, beauties, and excellencies of them; see Psa 111:2; however, he well and perfectly knew, or knew so much of them that they were very wonderful and amazing: some connect the word rendered "right well", which signifies "greatly", or "exceedingly", not with his knowledge, but with the marvellous works known; and take the sense to be, that he knew them to be greatly or exceedingly wonderful; so R. Moses in Aben Ezra, Kimchi, and Ben Melech. (l) "confitebor tibi", V. L. Pagninus, Montanus; "confiteor", Tigurine version, Cocceius, Michaelis. (m) "tremendis modis separatus sum", Cocceius; so Gussetius, p. 676, 677.
Tyndale Open Study Notes
139:13 The delicate, inner parts of the body include a person’s very being. • Even when hidden in his mother’s womb, the psalmist was guided by the Lord.