Psalm 139:5 Komentář

Some of the Jewish doctors are of opinion that this is the most excellent of all the psalms of David; and a very pious devout meditation it is upon the doctrine of God's omniscience, which we should therefore have our hearts fixed upon and filled with in singing this psalm. I. This doctrine is here asserted, and fully laid down (Psa 139:1-6). II. It is confirmed by two arguments: - 1. God is every where present; therefore he knows all (Psa 139:7-12). 2. He made us, therefore he knows us (Psa 139:13-16). III. Some inferences are drawn from this doctrine. 1. It may fill us with pleasing admiration of God (Psa 139:17, Psa 139:18). 2. With a holy dread and detestation of sin and sinners (Psa 139:19-22). 3. With a holy satisfaction in our own integrity, concerning which we may appeal to God (Psa 139:23, Psa 139:24). This great and self-evident truth, That God knows our hearts, and the hearts of all the children of men, if we did but mix faith with it and seriously consider it and apply it, would have a great influence upon our holiness and upon our comfort. To the chief musician. A psalm of David.

INTRODUCTION TO PSALM 139 To the chief Musician, A Psalm of David. This psalm was written by David, when he lay under the reproach and calumnies of men, who laid false things to his charge; things he was not conscious of either in the time of Saul's persecution of him, or when his son Absalom rebelled against him: and herein he appeals to the heart searching and rein trying God for his innocence; and, when settled on his throne, delivered it to the master of music, to make use of it on proper occasions. According to the Syriac title of the psalm, the occasion of it was Shimei, the son of Gera, reproaching and cursing him as a bloody man, Sa2 16:5. Theodoret takes it to be a prophecy of Josiah, and supposes that he is represented as speaking throughout the psalm. Aben Ezra observes, that this is the most glorious and excellent psalm in all the book: a very excellent one it is: but whether the most excellent, it is hard to say. It treats of some of the most glorious of the divine perfections; omniscience, omnipresence, and omnipotence. Arama says, the argument of it is God's particular knowledge of men, and his providence over their affairs.

Such knowledge is too wonderful for me,.... Meaning either the knowledge of himself, such as God had of him, which was vastly superior to what he had of himself; and especially the knowledge of other persons and things, whether visible or invisible, in heaven, earth, or hell; things past, present, and to come; or else the manner in which God knew all this was amazing to him, and quite impenetrable by him; that he did know him, his thoughts, his words and actions, and so those of all others, was easy of belief; but how he should know all this was past his conception, and struck him with the profoundest admiration; it is high; sublime, out of his reach, beyond his comprehension; I cannot attain unto it; neither to such knowledge, nor to comprehend what it is in God; and how he should have it, and in what manner he exercises it. Kimchi, Jarchi, and Aben Ezra, connect the words with the following, as if the matter of his wonder and astonishment was the omnipresence of God, or where he should find a place to flee from him.

"Behold Thou, Lord, hast known all my last doings, and the ancient ones" [Psalm 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.

In structure and style, like the preceding (Psalms 104-142), this Psalm is clearly evinced to be David's. It is a prayer for pardon, and for relief from enemies; afflictions, as usual, producing confession and penitence. (Psa 143:1-12) in thy faithfulness . . . and . . . righteousness--or, God's regard to the claims which He has permitted His people to make in His covenant.