Psa 139:1-6 | Clarke | STEP | A fine account of the omniscience of God, ; of his omnipresence, ; of his power and providence . The excellence of his purposes, , . His opposition to the wicked, , ; with whom the godly can have no fellowship, , . The title of this Psalm in the Hebrew is, To the chief Musician, or, To the Conqueror, A Psalm of David. The Versions in general follow the Hebrew. And yet, notwithstanding these testimonies, there appears internal evidence that the Psalm was not written by David, but during or after the time of the captivity, as there are several Chaldaisms in it. See , , , , , , collated with , ; ; ; some of these shall be noticed in their proper places. As to the author, he is unknown; for it does not appear to have been the work of David. The composition is worthy of him, but the language appears to be lower than his time. Concerning the occasion, there are many conjectures which I need not repeat, because I believe them unfounded. It is most probable that it was written on no particular occasion, but is a moral lesson on the wisdom, presence, providence, and justice of God, without any reference to any circumstance in the life of David, or in the history of the Jews. The Psalm is very sublime; the sentiments are grand, the style in general highly elevated, and the images various and impressive. The first part especially, that contains so fine a description of the wisdom and knowledge of God, is inimitable. Bishop Horsley's account of this Psalm is as follows: - "In the first twelve verses of this Psalm the author celebrates God's perfect knowledge of man's thoughts and actions; and the reason of this wonderful knowledge, viz., that God is the Maker of man. Hence the psalmist proceeds, in the four following verses, , to magnify God as ordaining and superintending the formation of his body in the womb. In the 17th and 18th ( , ) he acknowledges God's providential care of him in every moment of his life; and in the remainder of the Psalm implores God's aid against impious and cruel enemies, professing his own attachment to God's service, that is, to the true religion, and appealing to the Searcher of hearts himself for the truth of his professions." The composition, for the purity and justness of religious sentiment, and for the force and beauty of the images, is certainly in the very first and best style. And yet the frequent Chaldaisms of the diction argue no very high antiquity. Verse 1 O Lord, thou hast searched me - חקרתני chakartani; thou hast investigated me; thou hast thoroughly acquainted thyself with my whole soul and conduct.

Psalms 139:1-6

Introduction

A fine account of the omniscience of God, Psa 139:1-6; of his omnipresence, Psa 139:7-12; of his power and providence Psa 139:13-16. The excellence of his purposes, Psa 139:17, Psa 139:18. His opposition to the wicked, Psa 139:19, Psa 139:20; with whom the godly can have no fellowship, Psa 139:21, Psa 139:22.

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

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

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

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

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

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

Verse 1

O Lord, thou hast searched me - חקרתני chakartani; thou hast investigated me; thou hast thoroughly acquainted thyself with my whole soul and conduct. Verse 2

My downsitting and mine uprising - Even these inconsiderable and casual things are under thy continual notice. I cannot so much as take a seat, or leave it, without being marked by thee.

Thou understandest my thought - לרעי lerei, "my cogitation." This word is Chaldee, see Dan 2:29, Dan 2:30.

Afar off - While the figment is forming that shall produce them. Verse 3

Thou compassest my path - זרית zeritha thou dost winnow, ventilate, or sift my path; and my lying down, רבעי ribi, my lair, my bed.

And art acquainted - Thou treasurest up. This is the import of סכן sachan. Thou hast the whole number of my ways, and the steps I took in them. Verse 4

There is not a word in my tongue - Although (כי ki) there be not a word in my tongue, behold O Jehovah, thou knowest the whole of it, that is, thou knowest all my words before they are uttered as thou knowest all my thoughts while as yet they are unformed. Verse 5

Thou hast beset me behind and before - אחור וקדם צרתני achor vekodam tsartani, "The hereafter and the past, thou hast formed me." I think Bishop Horsley's emendation here is just, uniting the two verses together. "Behold thou, O Jehovah, knowest the whole, the hereafter and the past. Thou hast formed me, and laid thy hand upon me." Verse 6

Such knowledge is too wonderful - I think, with Kennicott, that פלאיה דעת pelaiah daath should be read פלאי הדעת peli haddaath, "This knowledge," ממני mimmenni, "is beyond or above me." This change is made by taking the ה he from the end of פלאיה pelaiah, which is really no word, and joining it with דעת daath; which, by giving it an article, makes it demonstrative, הדעת haddaath, "This knowledge." This kind of knowledye, God's knowledge, that takes in all things, and their reasons, essences, tendencies, and issues, is far beyond me.