Psalms 139

Psalms 139:1

Augustine of Hippo: “Lord, Thou hast tried me, and known me” (ver. 1). Let the Lord Jesus Christ Himself say this; let Him too say, “Lord,” to the Father. For His Father is not His Lord, save because He hath deigned to be born according to the flesh. He is Father of the God, Lord of the Man. Wouldest thou know to whom He is Father? To the coequal Son. The Apostle saith, “Who, being in the form of God, thought it not robbery to be equal with God.” To this “Form” God is Father, the “Form” equal to Himself, the only-begotten Son, begotten of His Substance. But forasmuch as for our sakes, that we might be re-made, and made partakers of His Divine Nature, being renewed unto life eternal, He was made partaker of our mortal nature, what saith the Apostle of Him? He saith, “yet He emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men, and was found in fashion as a man.” He was in the Form of God, equal to the Father; He took upon Him the form of a servant, so as therein to be less than the Father. … — Exposition on Psalms 139

Psalms 139:2

Augustine of Hippo: “Thou hast known My down-sitting and Mine up-rising” (ver. 2). What here is “down-sitting,” what “up-rising”? He who sitteth, humbleth himself. The Lord then “sat” in His Passion, “up-rose” in His Resurrection. “Thou,” he saith, hast known this; that is, Thou hast willed, Thou hast approved; according to Thy will was it done. But if thou choosest to take the words of the Head in the person of the Body: man sitteth when he humbleth himself in penitence, he riseth up when his sins are forgiven, and he is lifted up to the hope of everlasting life. Lift not up yourselves, unless ye have first been humbled. For many wish to rise before they have sat down, they wish to appear righteous, before they have confessed that they are sinners. … — Exposition on Psalms 139

Psalms 139:3

Augustine of Hippo: “Thou hast understood my thoughts from afar; Thou hast tracked out my path and my limit” (ver. 3); “and all my ways Thou hast seen beforehand” (ver. 4). What is, “from afar”? While I am yet in my pilgrimage, before I reach that, my true country, Thou hast known my thoughts. …The younger son went into a far country. After his toil and suffering and tribulation and want, he thought on his father, and desired to return, and said, “I will arise, and go to my father.” “I will arise,” said he, for before he had sat. Here then thou mayest recognise him saying, “Thou hast known my down-sitting and up-rising.” I sat, in want; I arose, in longing for Thy Bread. “Thou hast understood my thoughts from afar.” For far indeed had I gone; but where is not He whom I had left? Wherefore the Lord saith in the Gospel, that his father met him as he was coming. Truly; for “he had understood his thoughts from afar.” “My path,” he saith; what, but a bad path, the path he had walked to leave his father? …What is, “my path”? that by which I have gone. What is, “my limit”? that whereunto I have reached. “Thou hast tracked out my path and my limit.” That limit of mine, far distant as it was, was not far from Thine eyes. Far had I gone, and yet Thou wast there. “And all my ways Thou hast seen beforehand.” He said not, “hast seen,” but, “hast seen beforehand.” Before I went by them, before I walked in them, Thou didst see them beforehand; and Thou didst permit me in toil to go my own ways, that, if I desired not to toil, I might return into Thy ways. “For there is no deceit in my tongue.” What meant he by this? Lo, I confess to Thee, I have walked in my own way, I am become far from Thee, I have departed from Thee, with whom it was well with me, and to my good it was ill with me without Thee. … — Exposition on Psalms 139

Psalms 139:5

Augustine of Hippo: “Behold Thou, Lord, hast known all my last doings, and the ancient ones” [Psalms 139:5]. You have known my latest doings, when I fed swine; You have known my ancient doings, when I asked of You my portion of goods. Ancient doings were the beginnings to me of latest ills: ancient sin, when we fell; latest punishment, when we came into this toilsome and dangerous mortality. And would that this may be “latest” to us; it will be, if now we will to return. For there is another “latest” for certain wicked ones, to whom it shall be said, “Go ye into everlasting fire.” [Matthew 25:41] …“You have fashioned me, and hast laid Your hand upon me.” “Fashioned me,” where? In this mortality; now, to the toils whereunto we all are born. For none is born, but God has fashioned him in his mother’s womb; nor is there any creature, whereof God is not the Fashioner. But “You have fashioned me” in this toil, “and laid Your hand upon me,” Your avenging hand, putting down the proud. For thus healthfully has He cast down the proud, that He may lift him up humble. — Exposition on Psalms 139

Psalms 139:6

Augustine of Hippo: “Thy skill hath displayed itself wonderfully in me: it hath waxed mighty: I shall not be able to attain unto it” (ver. 6). Listen now and hear somewhat, which is obscure indeed, yet bringeth no small pleasure in the understanding thereon. Moses, the holy servant of God, with whom God spake by a cloud, for, speaking after human fashion, He must needs speak to His servant through some work of His hands which He assumed, …longed and desired to see the true appearance of God, and said to God, who was conversing with him, “If now I have found grace in Thy sight, show me Thyself.” When this he desired vehemently, and would extort from God in that sort of friendly familiarity, if we may so speak, wherewith God deigned to treat him, that he might see His Glory and His Face, in such wise as we can speak of God’s Face, He said unto him, “Thou canst not see My Face; for no one hath seen My Face, and lived;” but I will place thee in a clift of the rock, and will pass by, and will set My hand upon thee; and when I have passed by, thou shalt see My back parts. And from these words there ariseth another enigma, that is, an obscure figure of the truth. “When I have passed by,” saith God, “thou shalt see My back parts;” as though He hath on one side His face, on another His back. Far be it from us to have any such thoughts of that Majesty! For whoso hath such thoughts of God, what advantageth it him that the temples are closed? He is building an idol in his own heart. In these words then are mighty mysteries. …They who raged against the Lord, whom they saw, now seek counsel how they may be saved; and it is said to them, “Repent, and be baptized every one of you in the Name of Jesus Christ, and your sins shall be forgiven you.” Behold, they saw the back parts of Him, whose face they could not see. For His Hand was upon their eyes, not for ever, but while He passed by. After He had passed He took away His Hand from their eyes. When the hand was taken from their eyes, they say to the disciples, “What shall we do?” At first they are fierce, afterwards loving; at first angry, afterwards fearful; at first hard, then pleasant; at first blind, then enlightened. … — Exposition on Psalms 139

Augustine of Hippo: What man, then, is there who can comprehend that wisdom by which God knows all things, in such wise that neither what we call things past are past therein, nor what we call things future are therein waited for as coming, as though they were absent, but both past and future with things present are all present; nor yet are things thought severally, so that thought passes from one to another, but all things simultaneously are at hand in one glance;-what man, I say, is there that comprehends that wisdom, and the like prudence, and the like knowledge, since in truth even our own wisdom is beyond our comprehension? …And do such as we are, think, that in so great infirmity of mind we can comprehend whether the foresight of God is the same as His memory and His understanding, who does not regard in thought each several thing, but embraces all that He knows in one eternal and unchangeable and ineffable vision? In this difficulty, then, and strait, we may well cry out to the living God, “Such knowledge is too wonderful for me: it is high, I cannot attain unto it.” For I understand by myself how wonderful and incomprehensible is Thy knowledge, by which Thou madest me, when I cannot even comprehend myself whom Thou hast made! And yet, “while I was musing, the fire burned,” so that “I seek Thy face evermore.” — On The Trinity 15:7.13

Basil of Caesarea: And so, when you have gone over all these points with suitable reflections on each, when you have, in addition, studied the process of breathing, the manner in which the heart conserves its warmth, the organs of digestion and the veins, you will discern in all of these wonders the inscrutable wisdom of the Creator; so that you will be able to say with the prophet: “Your knowledge is become wonderful” from the study of myself. “Give heed, therefore, to yourself,” that you may give heed to God, to whom be glory and power forever and ever. Amen. — HOMILY ON THE WORDS ‘GIVE HEED TO THYSELF.’

Basil of Caesarea: In truth, to know oneself seems to be the hardest of all things. Not only our eye, which observes external objects, does not use the sense of sight on itself, but even our mind, which contemplates intently another’s sin, is slow in the recognition of its own defects. Therefore, even at present our speech, after eagerly investigating matters pertaining to others, is slow and hesitant in the examination of our own nature. Yet, it is not possible for one, intelligently examining himself, to learn to know God better from the heavens and earth than from our own constitution, as the prophet says, “Your knowledge is become wonderful from myself”; that is, having carefully observed myself, I have understood the superabundance of wisdom in you. — HOMILIES ON THE HEXAEMERON 9:6

John Chrysostom: Therefore, let us listen to what the prophet says about this: “Your knowledge is too wonderful for me.” But let us see what he says further on: “I will give you thanks, for you are fearful and wonderful.” Why “fearful”? We wonder at the beauty of columns, mural art, the physical bloom of youth. Again, we wonder at the open sea and its limitless depth, but we wonder fearfully when we stoop down and see how deep it is. It was in this way that the prophet stooped down and looked at the limitless and yawning sea of God’s wisdom. And he was struck with shuddering. He was deeply frightened, he drew back, and he said in a loud voice, “I will give you thanks for you are fearfully wondrous; wondrous are your works.” And again, “Your knowledge is too wondrous for me; it is too lofty and I cannot attain to it.“Do you see how prudent the servant is and how grateful is his heart? What he is saying is this: “I thank you that I have a Master whom I cannot comprehend.” And he is not now speaking of God’s essence. He passes over the incomprehensibility of his essence as if it is something on which everybody is agreed. What he is speaking of here is God’s omnipresence; and he is showing that this is the very thing that he does not understand, namely, how God is present everywhere. To prove to you that he is speaking of God’s omnipresence, listen to what follows: “If I go up to heaven, you are there; if I go down to hell, you are present.” Do you see how God is everywhere present? The prophet did not know how this was true but he shudders, he is upset, he is at a loss when he so much as thinks about it. — AGAINST THE ANOMOEANS 1:24-25

Theodoret of Cyrus: Since water does not support horses, donkeys, mules, the tracks of wheels and the marks of wagons and chariots, which are all unmistakable guides to travelers by land, the Maker of the universe has given to the broad seas the disposition of the stars like road tracks on land.Praise the wonders of divine providence! Oh! Ineffable love! Oh! unspeakable wisdom! Who could marvel enough at the goodness of divine providence, at its power, its nobility in difficulties, its ease in managing awkward situations, its magnificence, its resourcefulness? Truly your knowledge was wonderful to me: “I was overwhelmed and could not reach to it.” That is my exclamation, too. If you listen to me, you too will recite these words with me, praise the Benefactor with all your might and render grateful words of thanks for his countless blessings. — DISCOURSE 1:39

Theodoret of Cyrus: And so loud is their proclamation that the whole human race hears their voice, “There are no speeches or utterances where their voices are not heard.” For every race and every tongue hears the proclamations of day and night. Tongue differs from tongue, but nature is one and derives the same lesson from day and night. Thus the same author, singing the praises of the Creator in another psalm, says, “Your knowledge was wonderful to me; I was overwhelmed, and I could not reach to it.” — DISCOURSE 4:4

Psalms 139:7

Augustine of Hippo: “…if our heart think ill of us,” i.e. accuse us within, that we do not the thing with that mind it ought to be done withal, “greater is God than our heart, and knoweth all things.” Thou hidest thine heart from man: hide it from God if thou canst! How shalt thou hide it from Him, to whom it is said by a sinner, fearing and confessing, “Whither shall I go from Thy Spirit? and from Thy face whither shall I flee?” He sought a way to flee, to escape the judgment of God, and found none. For where is God not? “If I shall ascend,” saith he, “into heaven, Thou art there: if I shall descend into hell, Thou art there.” Whither wilt thou go? whither wilt thou flee? Wilt thou hear counsel? If thou wouldest flee from Him, flee to Him. Flee to Him by confessing, not from Him by hiding: hide thou canst not, but confess thou canst. Say unto Him, “Thou art my place to flee unto,” and let love be nourished in thee, which alone leadeth unto life. Let thy conscience bear thee witness that thy love is of God. If it be of God, do not wish to display it before men; because neither men’s praises lift thee unto heaven, nor their censures put thee down from thence. Let Him see, who crowneth thee: be He thy witness, by whom as judge thou art crowned. “Greater is God than our heart, and knoweth all things.” — Ten Homilies on the First Epistle of John, Homily 6

Augustine of Hippo: …whither was He sent except to the place where He already was? For He who says, “I fill heaven and earth,” was everywhere. But if it is said of the Father, where could He be without His own word and without His own wisdom, which “reacheth from one end to another mightily, and sweetly ordereth all things?” But He cannot be anywhere without His own Spirit. Therefore, if God is everywhere, His Spirit also is everywhere. Therefore, the Holy Spirit, too, was sent thither, where He already was. For he, too, who finds no place to which he might go from the presence of God, and who says, “If I ascend up into heaven, Thou art there; if I shall go down into hell, behold, Thou art there;” wishing it to be understood that God is present everywhere, named in the previous verse His Spirit; for He says, “Whither shall I go from Thy Spirit? or whither shall I flee from Thy presence?” — On The Trinity 2:5.7

Augustine of Hippo: Behold you find that the runaway in a far country cannot escape His eyes, from whom he flees. And whither can he go now, whose “limit is tracked out”? Behold, what says he? “Whither shall I go from Your Spirit?” [Psalms 139:7]. Who can in the world flee from that Spirit, with whom the world is filled? [Wisdom 1:7] “And whither shall I flee from Your Face?” He seeks a place whither to flee from the wrath of God. What place will shelter God’s runaway? Men who shelter runaways, ask them from whom they have fled; and when they find any one a slave of some master less powerful than themselves, him they shelter as it were without any fear, saying in their hearts, “he has not a master by whom he can be tracked out.” But when they are told of a powerful master, they either shelter not, or they shelter with great fear, because even a powerful man can be deceived. Where is God not? Who can deceive God? Whom does not God see? From whom does not God demand His runaway? Whither then shall that runaway go from the Face of God? He turns him hither and there, as though seeking a spot to flee to. — Exposition on Psalms 139

Clement of Rome: Since, therefore, all things are seen and heard, let us fear him and abandon the abominable lusts that spawn evil works, in order that we may be shielded by his mercy from the coming judgments. For where can any of us escape from his mighty hand? For the Scripture says somewhere, “Where shall I go, and where shall I be hidden from your presence? If I ascend to heaven, you are there; if I depart to the ends of the earth, there is your right hand; if I take my bed in the depths, there is your Spirit.” Where, then, can one go, or where can one flee from him who embraces the universe? — 1 CLEMENT 28

Fulgentius of Ruspe: Hold most firmly and never doubt that God the Trinity is unbounded in power, not in mass; and that every creature, spiritual and bodily, is bound by his power and his presence. For God the Father says, “I fill the heavens and the earth.” For it is said of the Wisdom of God, which his Son is, that “it reaches mightily from one end of the earth to the other and orders all things well.” Concerning the Holy Spirit we read that “the Spirit of the Lord has filled the whole world.” And David the prophet says, “Where can I go from your Spirit? Or where can I flee from your presence? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there.” — TO PETER ON THE FAITH 12:55

Hilary of Poitiers: In devout thoughts such as these my soul, engrossed in the pursuit of truth, took its delight. For it seemed that the greatness of God so far surpassed the mental powers of His handiwork, that however far the limited mind of man might strain in the hazardous effort to define Him, the gap was not lessened between the finite nature which struggled and the boundless infinity that lay beyond its ken. I had come by reverent reflection on my own part to understand this, but I found it confirmed by the words of the prophet, Whither shall I go from Thy Spirit? Or whither shall I flee from Thy face? If I ascend up into heaven, Thou art there; if I go down into hell, Thou art there also; if I have taken my wings before dawn and made my dwelling in the uttermost parts of the sea (Thou art there). For thither Thy hand shall guide me and Thy right hand shall hold me. There is no space where God is not; space does not exist apart from Him. He is in heaven, in hell, beyond the seas; dwelling in all things and enveloping all. Thus He embraces, and is embraced by, the universe, confined to no part of it but pervading all. — ON THE TRINITY 1:6

Peter Chrysologus: “I have sinned against heaven and before you. I am no longer worthy to be called your son.” The son set out abroad and fled into a far country; but he did not escape from those accusing witnesses, the eyes of the heavenly Father. David explains this more clearly by his words: “Whither shall I go from your spirit? or whither shall I flee from your face? If I ascend into heaven, you are there; if I descend into hell, you are present. If I take my wings early in the morning and dwell in the uttermost parts of the sea, even there shall your hand lead me, and your right hand shall hold me.” David sees that throughout the world all transgressions stand exposed to the eyes of God. Neither the sky, nor the earth, nor the seas, nor a deep cavern nor night itself can hide sins from him. The psalmist perceives how lawless and evil it is to sin in the sight of God. Therefore, he cries out, “To you only have I sinned and have done evil before you.” — SERMON 2

Psalms 139:8

Augustine of Hippo: “If I go up,” says he, “to heaven, You are there: if I go down to Hades, You are present” [Psalms 139:8]. At length, miserable runaway, you have learned, that by no means can you make yourself far from Him, from whom you have wished to remove far away. Behold, He is everywhere; thou, whither will you go? He has found counsel, and that inspired by Him, who now deigns to recall him….If by sinning I go down to the depths of wickednesses, and spurn to confess, saying, “Who sees me” (for “in Hades who shall confess to You?” ) there also You are present, to punish. Whither then shall I go that I may flee from Your presence, that is, not find You angry? This plan he found: So will I flee, says he, from Your Face, so will I flee from Your Spirit; from Your avenging Spirit, Your avenging Face thus will I flee. — Exposition on Psalms 139

Augustine of Hippo: For this reason, of course, it was not enough for Jesus to say, “I will that where I am they also may be,” but he added, “with me.” For to be with him is a great good. For even the wretched can be where he is because wherever anybody at all may be [there] he also is; but the blessed alone are with him, because they will be unable to be blessed except by his action. Or has it not been truly said to God, “If I ascend into heaven, you are there; and if I descend into hell, you are present”? Or on the other hand is Christ not God’s Wisdom, which “reaches everywhere by reason of its purity”? — TRACTATES ON THE GOSPEL OF John 111:2.3

Basil of Caesarea: If they really conceive of a kind of degradation of the Son in relation to the Father, as though He were in a lower place, so that the Father sits above, and the Son is thrust off to the next seat below, let them confess what they mean. We shall have no more to say. A plain statement of the view will at once expose its absurdity. They who refuse to allow that the Father pervades all things do not so much as maintain the logical sequence of thought in their argument. The faith of the sound is that God fills all things; but they who divide their up and down between the Father and the Son do not remember even the word of the Prophet: “If I climb up into heaven thou art there; if I go down to hell thou art there also.” Now, to omit all proof of the ignorance of those who predicate place of incorporeal things, what excuse can be found for their attack upon Scripture, shameless as their antagonism is, in the passages “Sit thou on my right hand” and “Sat down on the right hand of the majesty of God”? The expression “right hand” does not, as they contend, indicate the lower place, but equality of relation; it is not understood physically, in which case there might be something sinister about God, but Scripture puts before us the magnificence of the dignity of the Son by the use of dignified language indicating the seat of honour. It is left then for our opponents to allege that this expression signifies inferiority of rank. Let them learn that “Christ is the power of God and wisdom of God,” and that “He is the image of the invisible God” and “brightness of his glory,” and that “Him hath God the Father sealed,” by engraving Himself on Him. — ON THE SPIRIT 6:15

Cosmas Indicopleustes: For Deity alone is uncircumscribed, existing everywhere, and as the same and in the same manner. For if I ascend, saith David, into heaven, thou art there; if I descend into Hades thou art present there; if I should take to myself wings at morning—that is, in the east—and dwell in the uttermost parts of the sea—that is, in the west—even there shall thy hand lead me: evidently indicating here the uncircumscribed nature of the Deity — The Christian Topography, Book 2

Psalms 139:9

Augustine of Hippo: This plan he found: So will I flee, saith he, from Thy Face, so will I flee from Thy Spirit; from Thy avenging Spirit, Thy avenging Face thus will I flee. How? “If I take again my wings right forward, and abide in the utmost parts of the sea” [Psalms 139:9]. So can I flee from Thy Face. If he will flee to the utmost part of the sea from the Face of God, will not He from whom he fleeth be there? …For what are “the utmost parts of the sea,” but the end of the world? Thither let us now flee in hope and longing, with the wings of twofold love; let us have no rest, save in “the utmost parts of the sea.” For if elsewhere we wish for rest, we shall be hurled headlong into the sea. Let us fly even to the ends of the sea, let us bear ourselves aloft on the wings of twofold love; meanwhile let us flee to God in hope, and in faithful hope let us meditate on that “end of the sea.” — Exposition on Psalms 139

Psalms 139:10

Augustine of Hippo: Now listen who may bring us there. The very same One whose face in wrath we wish to flee from. For what follows? “Even there shall Your hand conduct me, and Your right hand lead me” [Psalms 139:10]. This let us meditate on, beloved brethren, let this be our hope, this our consolation. Let us take again through love the wings we lost through lust. For lust was the lime of our wings, it clashed us down from the freedom of our sky, that is, the free breezes of the Spirit of God. Thence dashed down we lost our wings, and were, so to speak, imprisoned in the power of the fowler; thence “He” redeemed us with His Blood, whom we fled from to be caught. He makes us wings of His commandments; we raise them aloft now free from lime….Needs then must we have wings, and needs must He conduct us, for He is our Helper. We have free-will; but even with that free-will what can we do, unless He help us who commands us? — Exposition on Psalms 139

Psalms 139:11

Sahdona the Syrian: Likewise we Christians who are Christ’s servants should truly stand valiantly in wakefulness like “good and faithful servants” who are eager to do honor to their master. Let us gird ourselves in asceticism, inwardly strengthened by austerity, having the lamps of our hearts filled with the oil of grace from the Spirit and illumined by prayer; in this way we shall valiantly do battle with the powerful incitement provided by the sweetness of sleep. In this way “the dark will be light for us,” just as the prophet said, “and night will be illumined by our faces”: the darkness will not make our minds dark, so let us spend the dark night awake as if it were bright daylight. — BOOK OF PERFECTION 69

Psalms 139:12

Augustine of Hippo: “For darkness shall not be darkened by Thee” (ver. 12). Do not thou then darken thy darkness; God darkeneth it not, but enlighteneth it yet more; for to Him is said in another Psalm, “Thou, Lord, shalt light my candle: my God shall enlighten my darkness.” But who are they who “darken their darkness,” which God darkeneth not? Evil men, perverse men; when they sin, verily they are darkness; when they confess not their sins which they have committed but go on to defend them, they “darken their darkness.” Wherefore now if thou hast sinned thou art in darkness, but by confessing thy darkness thou shall obtain to have thy darkness lightened; by defending thy darkness, thou shall “darken thy darkness.” And where wilt thou escape from double darkness, who wast in difficulty in single darkness? …Let us not “darken our darkness” by defending our sins, and “the night shall be light in our delight.” — Exposition on Psalms 139

Psalms 139:13

Ambrose of Milan: Therefore the Lord supported us when he fashioned us; he supports us also when he bids us to be born. Consequently, the just person says, “You have supported me from my mother’s womb.” Whose mother’s? “Before I formed you in the womb, I knew you.” Those, whom the Lord forms, he also supports; he supports them even in their coming forth: “And before you came forth from your mother’s womb, I sanctified you.” He is our supporter, for he has supported us with his hands. He is called a supporter as the Creator of the human race. And he is our supporter, for he has supported us by his visitation, that he may protect us. In view of this, the psalmist himself says in another passage, “He that dwells in the aid of the most High shall say to the Lord, ‘You are my supporter and my refuge.’ " The first support is that of God’s working in us, the second in that of his protection of us. Indeed, listen to Moses saying, “Spreading his wings he received them and supported them upon his shoulders.” He supported them like the eagle, which was accustomed to examine its progeny, so as to keep and to bring up those whom it observed to possess the qualities of a true offspring and the gift of an undamaged constitution and to reject those in whom it detected weakness of a degenerate origin even at that tender age. — Interrogation of Job and David, Book 2, Chapter 5

Augustine of Hippo: “For Thou, O Lord, hast possessed my reins” [Psalms 139:13]. The Possessor is within; He occupies not only the heart, but also the reins; not only the thoughts, but also the delights: He then possesses that whence I should feel delight at any light in this world: He occupies my reins: I know not delight, save from the inward light of His Wisdom. What then? Do you not delight that your affairs are very prosperous, times fortunate to you? Do you not delight in honour, in riches, in your family? “I do not,” says he. Wherefore? Because “You have possessed my reins, O Lord; You have taken me up from my mother’s womb.” While I was in my mother’s womb, I did not regard with indifference the darkness of that night and the light of that night….Now, having been taken up from the womb of that our mother, we look on them with indifference, and say, “As is His darkness, so is also His light.” Neither does earthly prosperity make us happy, nor earthly adversity wretched. We must maintain righteousness, love faith, hope in God, love God, love our neighbours also. After these toils we shall have unfailing light, day without setting. Fleeting is all the light and darkness of this night. — Exposition on Psalms 139

Psalms 139:14

Augustine of Hippo: “I will confess to You, O Lord, for terribly have You been made wonderful: wondrous are Your works, and my soul knows it right well” [Psalms 139:14]. Aforetime “Your knowledge was made wonderful from me, it had waxed great, nor could I attain unto it.” From me then “it had waxed great.” Whence does “my soul” now “know right well,” save because the “night is light in my delight?” save because Your grace has come unto me, and enlightened my darkness? save because You have possessed my reins? save because You have taken me up from my mother’s womb? — Exposition on Psalms 139

Psalms 139:15

Augustine of Hippo: “My bone is not hid from You, which You have made in secret” [Psalms 139:15]. “His bone,” he says. What the people call ossum, is in Latin called os. This is the word in the Greek. For we might think the word os is here the one which makes in the plural ora, not os (short), which makes ossa. He says then, I have a certain bone (ossum) in secret. For this word let us prefer to use; better is it that scholars find fault with us, than that the people understand us not. “There is then,” says he, a certain bone of mine, within, hidden; You have made within a bone for me in secret, yet is it not hidden from You. In secret have You made it, but have You therefore hidden it from Yourself? This my bone made by You in secret men see not, men know not: You know, who hast made. What “bone” then means he, brethren? Let us seek it, it is “in secret.” But because as Christians we are speaking in the Name of the Lord to Christians, now we find what bone is of this kind. It is a sort of inward strength; for strength and fortitude are understood to be in the bones. There is then a sort of inward strength of the soul, wherein it is not broken. Whatever tortures, whatever tribulations, whatever adversities rage around, that which God has made strong in secret in us, cannot be broken, yields not. For by God is made a certain strength of patience, of which is said in another Psalm, “But my soul shall be subjected to God, for of Him is my patience.”. ..Wherein do you glory? “In tribulations, knowing that tribulation works patience.” [Romans 4:5] See how that strength is fashioned within in his heart: “because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” So is fashioned and made strong that hidden bone, that it makes us even to glory in tribulations. But to men we seem wretched, because that which we have within is hidden from them. “And my substance is in the lower parts of the earth.” Behold, in flesh is my substance, yet have I a bone within, which You have fashioned, such as to cause me never to yield to any persecutions of this lower region, where still my substance is. For what great matter is it, if an Angel be brave? This is a great matter, if flesh is brave. And whence is flesh brave, whence is an earthen vessel brave, save because in it is made a bone in secret? — Exposition on Psalms 139

Hippolytus of Rome: It is said also by those who treat of the nature and generation of animals, that the change of the blood into bone is something invisible and intangible, although in the case of other parts, I mean the flesh and nerves, the mode of their formation may be seen. And the Scripture also, in Ecclesiastes, adduces this, saying, As you know not the bones in the womb of her that is with child, so you shall not know the works of God. But from You was not hid even my substance, as it was originally in the lowest parts of the earth. — Fragments from Commentaries on Various Books of Scripture - On the Words in Psalm CXXXIX. 15

Psalms 139:16

Augustine of Hippo: …“Thine eyes did see Mine imperfect one, and in Thy book shall all be written” (ver. 16), not only the perfect, but also the imperfect. Let not the imperfect fear, only let them advance. Nor yet, because I have said, “let them not fear,” let them love their imperfection, and remain there, where they are found. Let them advance, as far as in them lieth. Daily let them add, daily let them approach; yet let them not fall back from the Body of the Lord: that, compacted in one Body and among these members, they may be counted worthy to have that said of them. “By day shall they wander, and none among them.” “The Day” was yet on earth, even our Lord Jesus Christ. Whence He said, “Walk while ye have the day.” But “by day shall” His imperfect ones “wander.” They too thought that our Lord Jesus Christ was only man, that He had not within Him the hidden Godhead, that He was not secretly God, but that He was that only which was seen: this they too thought. …But what is, “In the day they shall wander”? Shall they perish? Where then is, “In Thy book shall all be written”? When then did they “wander in the day”? When they understood not the Lord set upon earth. — Exposition on Psalms 139

Cyprian: Let them not persuade themselves that they should not do penance, who, although they have not contaminated their hands by impious sacrifices, yet have defiled their consciences with certificates. That profession is of one who denies; the testimony is of a Christian who rejects what he had been. He said that he had done what another actually did, and, although it is written, “You cannot serve two masters,” he served a secular master, he submitted to his edict, he obeyed human authority rather than God. He should have seen whether he published what he committed with less scandal or less guilt among people; however, he will not be able to escape and avoid God as his judge, for the Holy Spirit says in the Psalms, “Your eyes have seen my imperfection, and all will be written in your book,” and again, “People look on the face, but God [looks] on the heart. Let the Lord himself also forewarn and instruct you with these words: “And all the churches shall know that I am he who searches the desires and hearts.” He perceives the concealed and the secret and considers the hidden, nor can anyone evade the eyes of God who says, “Am I a God at hand, and not a God afar off? Shall a person be hid in secret places and I not see him?” He sees the hearts and breasts of each one, and, when about to pass judgment not only on our deeds but also on our words and thoughts, he looks into the minds and the wills conceived in the very recess of a still closed heart. — Treatise III. On the Lapsed 27

Psalms 139:17

Augustine of Hippo: And what followeth? “But to me Thy friends are made very honourable, O God” (ver. 17); those very ones, who “wandered in the day, and none was in them,” became Thy friends, and were made very honourable to me. That bone was made in them in secret after the resurrection of the Lord, and they suffered for His Name, at whose death they had been amazed. “Mightily strengthened were their chieftainships.” They became Apostles, they became leaders of the Church, they became rams leading their flocks, “mightily strengthened.” — Exposition on Psalms 139

Gregory the Dialogist: “I will no longer call you servants, because the servant does not know what his master does. But I have called you friends, because all things whatsoever I have heard from my Father, I have made known to you.” What are all these things which He heard from His Father, which He wished to make known to His servants, that He might make them His friends, except the joys of interior charity, except those festivals of the heavenly homeland, which He daily imprints on our minds through the inspiration of His love? For when we love the heavenly things we have heard, we already know what we love, because love itself is knowledge. Therefore He had made all things known to those who, changed from earthly desires, were burning with the torches of supreme love. Indeed the Prophet had beheld these friends of God when he said: “But to me Your friends, O God, are exceedingly honored.” For a friend is called, as it were, a guardian of the soul. Because therefore the Psalmist foresaw that the elect of God, separated from the love of this world, would guard the will of God in heavenly commandments, he marveled at the friends of God, saying: “But to me Your friends, O God, are exceedingly honored.” And as if we were immediately asking him to reveal to us the reasons for such great honor, he at once added: “Their sovereignty is exceedingly strengthened.” Behold, the elect of God subdue the flesh, strengthen the spirit, command demons, shine with virtues, despise present things, preach the eternal homeland by their conduct as well as by their voice; they love it even unto death, and reach it through torments. They can be killed, but they cannot be bent. Therefore their sovereignty is exceedingly strengthened. In that very passion by which they fell in the death of the flesh, see how great was the height of their minds. Whence this, except because their sovereignty was strengthened? But perhaps those who are so great are few? He added: “I will count them, and they will be multiplied beyond the sand.” Behold the whole world, brothers: it is full of martyrs. Now we are scarcely as many as we can see compared to how many witnesses of the truth we have. Therefore those who are countable to God are multiplied beyond the sand for us, because how many they are cannot be comprehended by us. — Forty Gospel Homilies, Homily 27

Psalms 139:18

Augustine of Hippo: “I will number them, and they shall be multiplied above the sand” [Psalms 139:18]. By means of them, who “wandered in the day,” lo! There has been born all this great multitude, which now is like the sand innumerable, save by God. For He said, “they shall be multiplied above the sand,” and yet He had said, “I will number them.” The very same who are numbered, “shall be multiplied above the sand.” For by Him is the sand numbered, by whom “the very hairs of our head are numbered.” [Matthew 10:30] “I have risen, and yet am I with You.” Already have I suffered, says He, already have I been buried; lo! I have risen, and not yet do they understand that I am with them. “Yet am I with You,” that is, not yet with them, for not yet do they recognise Me. For thus do we read in the Gospel, that after the resurrection of oar Lord Jesus Christ, when He appeared to them, they did not at once know Him. There is another meaning also: “I have risen, and yet am I with You,” as though He would signify this present time, wherein He is as yet hidden at the right hand of the Father, before He is revealed in the brightness, wherein He shall come to judge the quick and the dead. — Exposition on Psalms 139

Ephrem the Syrian: Watch, for when the body is sleeping it is nature that holds sway over us, and our activity is directed not by our wills but by the impulse of nature. When a heavy torpor of weakness and sadness rules over the soul, it is the enemy who holds sway over it and leads it against its own desire. It is force that holds sway over nature and the enemy who holds sway over the soul. That is why our Lord spoke of vigilance of soul and of body lest the body sink into a heavy sleep and the soul into a sluggishness born of timidity; just as [Scripture] says, “Let justice awaken you,” and, “When I awake I am still with you,” and, “Do not lose heart.” This is why “we do not lose heart” in the ministry confided to us. — COMMENTARY ON TATIAN’S DIATESSARON 18:17

Psalms 139:21

Augustine of Hippo: And then He tells what meanwhile, during this whole time when He already has risen, and remains still with the Father, He suffers by the intermixture of sinners in His Body, the Church, and by the separation of heretics. “If Thou, O God, shall slay the sinners (since You shall say in Your thought, Depart from Me, you men of blood), they shall receive in vanity their cities” (ver. 19-20). The words seem to be connected in this order; “If Thou, O God, shall slay the sinners, they shall receive in vanity their cities.” Thus are sinners slain, because, “having their understandings darkened, they are alienated from the life of God.” [Ephesians 4:18] For on account of elation they lose confession, and so they are slain, and in them is fulfilled what Scripture says, “Confession perishes from the dead, as from one that is not.” [Sirach 17:28] And so “they receive in vanity their cities,” that is, their vain peoples, who follow their vanity; when, puffed up by the name of righteousness, they persuade men to burst the bond of unity, and blindly and ignorantly follow them, as being more righteous….But now the Body of Christ, the Church, says, Why do the proud speak falsely against me, as though I were stained by other men’s sins, and so, by separating themselves, “receive in vanity their cities”? “Have not I hated those who hated You, Lord?” [Psalms 139:21]. Why do those who are worse themselves require of me to separate myself in body as well as spirit from the wicked, so as to root up the wheat, together with the tares, before the time of harvest, that before the time of winnowing I lose my power of enduring the chaff; that before all the different sorts of fishes are brought to the end of the world, as to the shore, to be separated, I tear the nets of peace and unity? Are the sacraments which I receive, those of evil men? Do I; by consent, communicate in their life and deeds?…But where is, “Love your enemies”? Is it because He said “yours,” not “God’s”? “Do good to them that hate you.” [Matthew 5:44] He says not, “who hate God.” So he follows the pattern, and says, “Have not I hated those who hated You; Lord?” He says not, “Who have hated me.” “And at Your enemies did I waste away.” “Yours,” he said, not “mine.” But those who hate us and are enemies unto us, only because we serve Him, what else do they but hate Him, and are His enemies. Ought we then to love such enemies as these? Or do not they suffer persecution for God’s sake, to whom it is said, “Pray for them that persecute you”? Observe then what follows. “With a perfect hatred did I hate them” [Psalms 139:22]. What is, “with a perfect hatred”? I hated in them their iniquities, I loved Your creation. This it is to hate with a perfect hatred, that neither on account of the vices thou hate the men, nor on account of the men love the vices. For see what he adds, “They became mine enemies.” Not only as God’s enemies, but as his own too does he now describe them. How then will he fulfil in them both his own saying, “Have not I hated those that hated You, Lord,” and the Lord’s command, “Love your enemies”? How will he fulfil this, save with that “perfect hatred,” that he hate in them that they are wicked, and love that they are men? For in the time even of the Old Testament, when the carnal people was restrained by visible punishments, how did Moses, the servant of God, who by understanding belonged to the New Testament, how did he hate sinners when he prayed for them, or how did he not hate them when he slew them, save that he “hated them with a perfect hatred”? For with such perfection did he hate the iniquity which he punished, as to love the manhood for which he prayed. — Exposition on Psalms 139

Basil of Caesarea: Yet, it is not hard for us, if we wish it, to take up a love for justice and a hatred for iniquity. God has advantageously given all power to the rational soul, as that of loving, so also that of hating, in order that, guided by reason, we may love virtue but hate vice. It is possible at times to use hatred even praiseworthily. “Have I not hated them, O Lord, that hated you and pined away because of your enemies? I have hated them with a perfect hatred.” — HOMILIES ON THE Psalms 17:8

Paulinus of Nola: I also ask and beg of you to expound for me what [Paul] says to the Romans, for I admit I have very poor sight for this opinion of the apostle about the Jews, where he says, “As concerning the gospel, indeed they are enemies for your sake, but as touching the election they are most dear for the sake of the ancestors.” How can these same ones be enemies for our sake, now that we former Gentiles have become believers, as if Gentiles could only believe if the Jews had refused to believe? Is not God the one Creator of all, “who will have all people to be saved and to come to the knowledge of the truth,” and was he not able to gain both without dispossessing one for the other? Second, “most dear for the sake of the ancestors”: how or why this “most dear,” if they do not believe and if they continue to be enemies of God? “O God,” he says, “have I not hated them that hated you and pined away because of your enemies? I have hated them with a perfect hatred.” Certainly, I think the Father’s voice speaks to his Son by the prophet in the same psalm where he spoke on behalf of believers: “But to me your friends, O God, are made exceedingly honorable; their dominions are exceedingly strengthened.” How can it be profitable for their salvation to be “most dear to God for the sake of the ancestors” when salvation is acquired only through the faith and grace of Christ? What good does it do them to be loved, when they are inevitably to be damned because of their unbelief, because they have fallen away from the faith of the prophets and of the patriarchs, their ancestors, and have become enemies of the gospel of Christ? If they are most dear to God, how shall they be lost? And if they do not believe, how can they fail to be lost? If they are loved for the sake of the ancestors, without any merit of their own, why will they not be saved for the sake of the ancestors, too? “And if, Noah, Daniel and Job shall be in the midst thereof, they shall not deliver the wicked children: they shall be delivered.” — LETTER 121

Psalms 139:23

Augustine of Hippo: Since then the Body of Christ is in the end to be severed in body also from the unholy and wicked, but now meanwhile groans among them, what does the “love of Christ among the daughters, as the lily among thorns”? [Song of Songs 2:2] What are her words? What her conscience? What is the “appearance of the king’s daughter within”? Lo, hear what she says. “Prove me, O God, and know my heart” [Psalms 139:23]. Do Thou, O God, Thou prove me, Thou know; not man, not an heretic, who neither knows how to prove, nor can know my heart, whereas You prove, and know that I consent not to the deeds of the wicked, while they think that I can be defiled by the sins of others; so that, while I in my long wandering do what I mourn in another Psalm, that is, while I “labour for peace among them that hate peace,” until I come to that Vision of peace, which is called Jerusalem, “which is the mother of us all,” the city “eternal in the heavens;” they, contending, and falsely accusing and separating themselves, may “receive,” not, evidently, in eternity, but “in vanity, their cities.” Why this? Observe what follows. — Exposition on Psalms 139

Desert Fathers: They used to say about Poemen that when he was ready to go out to the meeting for prayer, he first sat by himself for an hour in self-examination, and then went. — The Desert Fathers, Sayings of the Early Christian Monks

Psalms 139:24

Augustine of Hippo: “And see,” says he, “if there be any way of wickedness in me, and lead me in the way everlasting” [Psalms 139:24]. “Search,” he says, “my paths,” that is, my counsels and thoughts. What else says he, but “lead me in Christ”? For who is “the way everlasting,” save He that is the life everlasting? For everlasting is He who said, “I am the Way, and the Truth, and the Life.” [John 14:6] If then you find anything in my way which displeases Your eyes, since my way is mortal, do Thou “lead me in the way everlasting,” wherein is no iniquity; for even “if any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins;” [1 John 2:1-2] He is “the Way everlasting” without sin; He is the Life everlasting without punishment. — Exposition on Psalms 139