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Text -- Psalms 139:16-24 (NET)

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Context
139:16 Your eyes saw me when I was inside the womb. All the days ordained for me were recorded in your scroll before one of them came into existence. 139:17 How difficult it is for me to fathom your thoughts about me, O God! How vast is their sum total! 139:18 If I tried to count them, they would outnumber the grains of sand. Even if I finished counting them, I would still have to contend with you. 139:19 If only you would kill the wicked, O God! Get away from me, you violent men! 139:20 They rebel against you and act deceitfully; your enemies lie. 139:21 O Lord, do I not hate those who hate you, and despise those who oppose you? 139:22 I absolutely hate them, they have become my enemies! 139:23 Examine me, and probe my thoughts! Test me, and know my concerns! 139:24 See if there is any idolatrous tendency in me, and lead me in the reliable ancient path!
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: TEXT OF THE OLD TESTAMENT | SAND | PSALMS, BOOK OF | PRECIOUS | OMNISCIENCE | OMNIPRESENCE | MEMBER | KNOW; KNOWLEDGE | Idol | HATE; HATRED | GOD, 2 | FOREKNOW; FOREKNOWLEDGE | FASHION | EYE | CURDLE | CRUEL; CRUELTY | COUNT | CONTINUANCE | BLOODY | BLOODTHIRSTY | more
Table of Contents

Word/Phrase Notes
Wesley , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Other
Critics Ask , Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 139:16 - -- When I was first conceived.

When I was first conceived.

Wesley: Psa 139:16 - -- In thy counsel and providence, by which thou didst contrive and effect this great work, according to that model which thou hadst appointed.

In thy counsel and providence, by which thou didst contrive and effect this great work, according to that model which thou hadst appointed.

Wesley: Psa 139:17 - -- Thy counsels on my behalf. Thou didst not only form me at first, but ever since my conception and birth, thy thoughts have been employed for me.

Thy counsels on my behalf. Thou didst not only form me at first, but ever since my conception and birth, thy thoughts have been employed for me.

Wesley: Psa 139:18 - -- Thy wonderful counsels and works on my behalf come constantly into my mind.

Thy wonderful counsels and works on my behalf come constantly into my mind.

Wesley: Psa 139:22 - -- See the difference between the Jewish and the Christian spirit!

See the difference between the Jewish and the Christian spirit!

Clarke: Psa 139:16 - -- Thine eyes did see my substance - גלמי golmi , my embryo state - my yet indistinct mass, when all was wrapped up together, before it was gradua...

Thine eyes did see my substance - גלמי golmi , my embryo state - my yet indistinct mass, when all was wrapped up together, before it was gradually unfolded into the lineaments of man. "Some think,"says Dr. Dodd, "that the allusion to embroidery is still carried on. As the embroiderer has still his work, pattern, or carton, before him, to which he always recurs; so, by a method as exact, revere all my members in continuance fashioned, i.e., from the rude embryo or mass they daily received some degree of figuration; as from the rude skeins of variously coloured silk or worsted, under the artificer’ s hands, there at length arises an unexpected beauty, and an accurate harmony of colcurs and proportions.

Clarke: Psa 139:16 - -- And in thy book all my members were written - " All those members lay open before God’ s eyes; they were discerned by him as clearly as if the ...

And in thy book all my members were written - " All those members lay open before God’ s eyes; they were discerned by him as clearly as if the plan of them had been drawn in a book, even to the least figuration of the body of the child in the womb."

Clarke: Psa 139:17 - -- How precious also are thy thoughts - רעיך reeycha , thy cogitations; a Chaldaism, as before

How precious also are thy thoughts - רעיך reeycha , thy cogitations; a Chaldaism, as before

Clarke: Psa 139:17 - -- How great is the sum of them! - מה עצמו ראשיהם mah atsemu rasheyhem ; How strongly rational are the heads or principal subjects of the...

How great is the sum of them! - מה עצמו ראשיהם mah atsemu rasheyhem ; How strongly rational are the heads or principal subjects of them! But the word may apply to the bones, עצמות atsamoth , the structure and uses of which are most curious and important.

Clarke: Psa 139:18 - -- If I should count them - I should be glad to enumerate so many interesting particulars: but they are beyond calculation

If I should count them - I should be glad to enumerate so many interesting particulars: but they are beyond calculation

Clarke: Psa 139:18 - -- When I awake - Thou art my Governor and Protector night and day

When I awake - Thou art my Governor and Protector night and day

Clarke: Psa 139:18 - -- I am still with thee - All my steps in life are ordered by thee: I cannot go out of thy presence; I am ever under the influence of thy Spirit The su...

I am still with thee - All my steps in life are ordered by thee: I cannot go out of thy presence; I am ever under the influence of thy Spirit

The subject, from the Psa 139:14 to the Psa 139:16 inclusive, might have been much more particularly illustrated, but we are taught, by the peculiar delicacy of expression in the Sacred Writings, to avoid, as in this case, the entering too minutely into anatomical details. I would, however, make an additional observation on the subject in the Psa 139:15 and Psa 139:16. I have already remarked the elegant allusion to embroidery, in the word רקמתי rukkamti , in the astonishing texture of the human body; all of which is said to be done in secret, בסתר bassether , in the secret place, viz., the womb of the mother, which, in the conclusion of the verse, is by a delicate choice of expression termed the lower parts of the earth

The embryo state, גלם golem , has a more forcible meaning than our word substance amounts to. גלם galam signifies to roll or wrap up together; and expresses the state of the fetus before the constituent members were developed. The best system of modern philosophy allows that to semine masculino all the members of the future animal are contained; and that these become slowly developed or unfolded, in the case of fowls, by incubation; and in the case of the more perfect animals, by gestation in the maternal matrix. It is no wonder that, in considering these, the psalmist should cry out, How precious, or extraordinary, are thy thoughts! how great is the sum-heads or outlines, of them! The particulars are, indeed, beyond comprehension; even the heads - the general contents, of thy works; while I endeavor to form any tolerable notion of them, prevail over me - they confound my understanding, and are vastly too multitudinous for my comprehension.

Clarke: Psa 139:19 - -- Surely thou wilt slay the wicked - The remaining part of this Psalm has no visible connection with the preceding. I rather think it a fragment, or a...

Surely thou wilt slay the wicked - The remaining part of this Psalm has no visible connection with the preceding. I rather think it a fragment, or a part of some other Psalm

Clarke: Psa 139:19 - -- Ye bloody men - אנשי דמים anshey damim , men of blood, men guilty of death.

Ye bloody men - אנשי דמים anshey damim , men of blood, men guilty of death.

Clarke: Psa 139:20 - -- Thine enemies take thy name in vain - Bishop Horsley translates the whole verse thus: - "They have deserted me who are disobedient to thee "They who...

Thine enemies take thy name in vain - Bishop Horsley translates the whole verse thus: -

"They have deserted me who are disobedient to thee

"They who are sworn to a rash purpose - thy refractory adversaries.

The original is obscure: but I cannot see these things in it. Some translate the Hebrew thus: "Those who oppose thee iniquitously seize unjustly upon thy cities;"and so almost all the Versions. The words, thus translated, may apply to Sanballat, Tobiah, and the other enemies of the returned Jews, who endeavored to drive them from the land, that they might possess the cities of Judea.

Clarke: Psa 139:21 - -- Do not I hate them - I hold their conduct in abomination.

Do not I hate them - I hold their conduct in abomination.

Clarke: Psa 139:22 - -- With perfect hatred - Their conduct, their motives, their opposition to thee, their perfidy and idolatrous purposes, I perfectly abhor. With them I ...

With perfect hatred - Their conduct, their motives, their opposition to thee, their perfidy and idolatrous purposes, I perfectly abhor. With them I have neither part, interest, nor affection.

Clarke: Psa 139:23 - -- Search me, O God - Investigate my conduct, examine my heart, put me to the test, and entwine my thoughts.

Search me, O God - Investigate my conduct, examine my heart, put me to the test, and entwine my thoughts.

Clarke: Psa 139:24 - -- If there be any wicked way - דרך עצב derech otseb : a way of idolatry or of error. Any thing false in religious principle; any thing contrar...

If there be any wicked way - דרך עצב derech otseb : a way of idolatry or of error. Any thing false in religious principle; any thing contrary to piety to thyself, and love and benevolence to man. And he needed to offer such prayer as this, while filled with indignation against the ways of the workers of iniquities; for he who hates, utterly hates, the practices of any man, is not far from hating the man himself. It is very difficul

"To hate the sin with all the heart

And yet the sinner love.

Clarke: Psa 139:24 - -- Lead me in the way everlasting - בדרך עולם bederech olam , in the old way - the way in which our fathers walked, who worshipped thee, the i...

Lead me in the way everlasting - בדרך עולם bederech olam , in the old way - the way in which our fathers walked, who worshipped thee, the infinitely pure Spirit, in spirit and in truth. Lead me, guide me, as thou didst them. We have ארח עולם orach olam , the old path, Job 22:15. "The two words דרך derech and ארח orach , differ,"says Bishop Horsley, "in their figurative senses: derech is the right way, in which a man ought to go; orach is the way, right or wrong, in which a man actually goes by habit."The way that is right in a man’ s own eyes is seldom the way to God

Calvin: Psa 139:16 - -- 16.Thine eyes beheld my shapelessness, etc The embryo, when first conceived in the womb, has no form; and David speaks of God’s having known him wh...

16.Thine eyes beheld my shapelessness, etc The embryo, when first conceived in the womb, has no form; and David speaks of God’s having known him when he was yet a shapeless mass, τὸ κύημα , as the Greeks term it; for τὸ εμβρυον is the name given to the foetus from the time of conception to birth inclusive. The argument is from the greater’ to the less. If he was known to God before he had grown to certain definite shape, much less could he now elude his observation. He adds, that all things were written in his book; that is, the whole method of his formation was well known to God. The term book is a figure taken from the practice common amongst men of helping their memory by means of books and commentaries. Whatever is an object of God’s knowledge he is said to have registered in writing, for he needs no helps to memory. Interpreters are not agreed as to the second clause. Some read ימים , yamim, in the nominative case, when days were made; the sense being, according to them — All my bones were written in thy book, O God! from the beginning of the world, when days were first formed by thee, and when as yet none of them actually existed. The other is the more natural meaning, That the different parts of the human body are formed in a succession of time; for in the first germ there is no arrangement of parts, or proportion of members, but it is developed, and takes its peculiar form progressively. 216 There is another point on which interpreters differ. As in the particle לא , lo, the א , aleph, is often interchangeable with ו vau; some read לו , to him, and others לא not. According to the first reading, the sense is, that though the body is formed progressively, it was always one and the same in God’s book, who is not dependent upon time for the execution of his work. A sufficiently good meaning, however, can be got by adhering’ without change to the negative particle, namely, that though the members were formed in the course of days, or gradually, none of them had existed; no order or distinctness of parts having been there at first, but a formless substance. And thus our admiration is directed to the providence of God in gradually giving’ shape and beauty to a confused mass. 217

Calvin: Psa 139:17 - -- 17.How precious also are thy thoughts unto me It is the same Hebrew word, רעה , reah, which is used here as in the second verse, and means tho...

17.How precious also are thy thoughts unto me It is the same Hebrew word, רעה , reah, which is used here as in the second verse, and means thought, not companion or friend, as many have rendered it, after the Chaldee translator, under the idea that the Psalmist is already condescending upon the distinction between the righteous and the wicked. The context requires that he should still be considered as speaking of the matchless excellence of divine providence. He therefore repeats — and not without reason — what he had said before; for we apparently neglect or underestimate the singular proofs of the deep wisdom of God, exhibited in man’s creation, and the whole superintendence and government of his life. Some read — How rare are thy thoughts; but this only darkens the meaning. I grant we find that word made use of in the Sacred History, (1Sa 3:1,) where the oracles of the Lord are said to have been rare, in the time of Eli. But it also means precious, and it is enough that we retain the sense which is free from all ambiguity. He applies the term to God’s thoughts, as not lying within the compass of man’s judgment. To the same effect is what he adds that the sums or aggregates of them were great and mighty; that is, sufficient to overwhelm the minds of men. The exclamation made by the Psalmist suggests to us that were men not so dull of apprehension, or rather so senseless, they would be struck by the mysterious ways of God, and would humbly and tremblingly sist themselves before his tribunal, instead of presumptuously thinking that they could evade it. The same truth is set forth in the next verse, that if any should attempt to number the hidden judgments or counsels of God, their immensity is more than the sands of the sea. Our capacities conseqently could not comprehend the most infinitesimal part of them. As to what follows — I have a waked, and am still with, thee, interpreters have rendered the words differently; but I have no doubt of the meaning simply being that David found new occasion, every time he awoke from sleep, for meditating upon the extraordinary wisdom of God. When he speaks of rising, we are not to suppose he refers to one day, but agreeably to what he had said already of his thoughts being absorbed in the incomprehensible greatness of divine wisdom, he adds that every time he awoke he discovered fresh matter for admiration. We are thus put in possession of the true meaning of David, to the effect that God’s providential government of the world is such that nothing can escape him, not even the profoundest thoughts. And although many precipitate themselves in an infatuated manner into all excess of crime, under the idea that God will never discover them, it is in vain that they resort to hiding-places, from which, however reluctantly, they must be dragged to light. The truth is one which we would do well to consider more than we do, for while we may cast a glance at our hands and our feet, and occasionally survey the elegance of our shape with complacency, there is scarcely one in a hundred who thinks of his Maker. Or if any recognize their life as coming from God, there is none at least who rises to the great truth that he who formed the ear, and the eye, and the understanding heart, himself hears, and sees, and knows everything.

Calvin: Psa 139:19 - -- 19.If thou shalt slay, etc. It is unnatural to seek, as some have done, to connect this with the preceding verse. Nor does it seem proper to view the...

19.If thou shalt slay, etc. It is unnatural to seek, as some have done, to connect this with the preceding verse. Nor does it seem proper to view the words as expressing a wish — “I wish,” or, “Oh! if thou God wouldst slay the wicked.” Neither can I subscribe to the idea of those who think that David congratulates himself upon the wicked being cut off. The sentiment seems to me to be of another kind, that he would apply himself to the consideration of the divine judgments, and advance in godliness and in the fear of his name, so often as vengeance was taken upon the ungodly. There can be no question that God designs to make an example of them, that his elect ones may be taught by their punishment to withdraw themselves from their society. David was of himself well disposed to the fear and worship of God, and yet he needed a certain check, like other saints, as Isaiah says, (Isa 26:9,) “when God has sent abroad his judgments, the inhabitants of the earth shall learn righteousness,” that is, to remain in the fear of the Lord. At the same time, I have no doubt that the Psalmist presents himself before God as witness of his integrity; as if he had said, that he came freely and ingenuously to God’s bar, as not being one of the wicked despisers of his name, nor having any connection with them.

Calvin: Psa 139:20 - -- 20.Who have spoken of thee wickedly He intimates the extent to which the wicked proceed when God spares them, and forbears to visit them with vengean...

20.Who have spoken of thee wickedly He intimates the extent to which the wicked proceed when God spares them, and forbears to visit them with vengeance. They not merely conclude that they may perpetrate any crime with impunity, but openly blaspheme their Judge. He takes notice of their speaking wickedly, in the sense of their taking no pains to disguise their sin under plausible pretences, as persons who have some shame remaining will exercise a certain restraint upon their language, but they make no secret of the contempt they entertain for God. The second clause, where he speaks of their taking God’s name falsely, some have interpreted too restrictedly with reference to their sin of perjury. Those,come nearer the truth who consider that the wicked are spoken of as taking God’s name in vain, when they conceive of him according to their own idle fancies. We see from experience, that most men are ignorant of what God is, and judge of him rather as one dead than alive. In words they all acknowledge him to be judge of the world, but the acknowledgment comes to nothing, as they straightway denude him of his office of judgment, which is to take God’s name in vain, by tarnishing the glory of it, and, in a manner, deforming it. But as name is not in the original, and נשא , nasa, means to lift Up, or on high, I think we are warranted rather to interpret the passage as meaning’, that they carried themselves with an arrogant and false pride. This elation or haughtiness of spirit is almost always allied with that petulance of which he had previously taken notice. What other reason can be given for their vending such poisonous rancour against God, but pride, and forgetfulness, on the one hand, of their own insignificance as men, and on the other, of the power which belongeth unto the Lord? On this account he calls them God’s adversaries, for all who exalt themselves above the place which they should occupy, act the part of the giants who warred against heaven.

Calvin: Psa 139:21 - -- 21.Shall I not hold in hatred those that hate thee? He proceeds to mention how greatly he had profited by the meditation upon God into which he had b...

21.Shall I not hold in hatred those that hate thee? He proceeds to mention how greatly he had profited by the meditation upon God into which he had been led, for, as the effect, of his having realized his presence before God’s bar, and reflected upon the impossibility of escaping the eye of him who searches all deep places, he now lays down his resolution to lead a holy and pious life. In declaring his hatred of those who despised God, he virtually asserts thereby his own integrity, not as being free from all sin, but as being devoted to godliness, so that he detested in his heart everything which was contrary to it. Our attachment to godliness must be inwardly defective, if it do not generate an abhorrence of sin, such as David here speaks of. If that zeal for the house of the Lord, which he mentions elsewhere, (Psa 69:9,) burn in our hearts, it would be an unpardonable indifference silently to look on when his righteous law was violated, nay, when his holy name was trampled upon by the wicked. As to the last word in the verse, קוט , kut, means to dispute with, or contend, and may be understood as here retaining’ the same sense in the Hithpael conjugation, unless we consider David to have more particularly meant, that he inflamed himself so as to stir up his mind to contend with them. We thus see that he stood forward strenuously in defense of the glory of God, regardless of the hatred of the whole world, and waged war with all the workers of iniquity.

Calvin: Psa 139:22 - -- 22.I hate them with perfect hatred Literally it is, I hate them with perfection of hatred. He repeats the same truth as formerly, that such was his e...

22.I hate them with perfect hatred Literally it is, I hate them with perfection of hatred. He repeats the same truth as formerly, that such was his esteem for God’s glory that he would have nothing’ in common with those who despised him. He means in general that he gave no countenance to the works of darkness, for whoever connives at sin and encourages it through silence, wickedly betrays God’s cause, who has committed the vindication of righteousness into our hands. David’s example should teach us to rise with a lofty and bold spirit above all regard to the enmity of the wicked, when the question concerns the honor of God, and rather to renounce all earthly friendships than falsely pander with flattery to the favor of those who do everything to draw down upon themselves the divine displeasure. We have the more need to attend to this, because the keen sense we have of what concerns our private interest, honor, and convenience, makes us never hesitate to engage in contest when any one injures ourselves, while we are abundantly timid and cowardly in defending the glory of God. Thus, as each of us studies his own interest and advantage, the only thing which incites us to contention, strife, and war, is a desire to avenge our private wrongs; none is affected when the majesty of God is outraged. On the other hand, it is a proof of our having a fervent zeal for God when we have the magnanimity to declare irreconcilable war with the wicked and them who hate God, rather than court their favor at the expense of alienating the divine layout. We are to observe, however, that the hatred of which the Psalmist speaks is directed to the sins rather than the persons of the wicked. We are, so far as lies in us, to study peace with all men; we are to seek the good of all, and, if possible, they are to be reclaimed by kindness and good offices: only so far as they are enemies to God we must strenuously confront their resentment.

Calvin: Psa 139:23 - -- 23.Search me, O God! He insists upon this as being the only cause why he opposed the despisers of God, that he himself was a genuine worshipper of Go...

23.Search me, O God! He insists upon this as being the only cause why he opposed the despisers of God, that he himself was a genuine worshipper of God, and desired others to possess the same character. It indicates no common confidence that he should submit, himself so boldly to the judgment of God. But being fully conscious of sincerity in his religion, it was not without due consideration that he placed himself so confidently before God’s bar; neither must we think that he claims to be free from all sin, for he groaned under the felt burden of his transgressions. The saints in all that they say of their integrity still depend only upon free grace. Yet persuaded as they are that their godliness is approved before God, notwithstanding their falls and infirmities, we need not wonder that (hey feel themselves at freedom to draw a distinction between themselves and the wicked. While he denies that his heart was double or insincere, he does not profess exemption from all sin, but only that he was not devoted to wickedness; for עצב , otseb, does not mean any sin whatever, but grief, trouble, or pravity — and sometimes metaphorically an idol. 220 But the last of these meanings will not apply here, for David asserts his freedom not from superstition merely, but unrighteousness, as elsewhere it is said, (Isa 59:7,) that in the ways of such men there is “trouble and destruction,” because they carry everything by violence and wickedness. Others think the allusion is to a bad conscience, which afflicts the wicked with inward torments, but this is a forced interpretation. Whatever sense we attach to the word, David’s meaning simply is, that though he was a man subject to sin, he was not devotedly bent upon the practice of it.

Calvin: Psa 139:24 - -- 24.And lead me, etc. I see no foundation for the opinion of some that this is an imprecation, and that David adjudges himself over to punishment. It ...

24.And lead me, etc. I see no foundation for the opinion of some that this is an imprecation, and that David adjudges himself over to punishment. It is true, that “the way of all the earth” is an expression used sometimes to denote death, which is common to all, but the verb here translated to lead is more commonly taken in a good than a bad sense, and I question if the phrase way of this life ever means death. 221 It seems evidently to denote the full continuous term of human life, and David prays God to guide him even to the end of his course. I am aware some understand it to refer to eternal life, nor is it denied that the world to come is comprehended under the full term of life to which the Psalm~ ist alludes, but it seems enough to hold by the plain sense of the words, That God would watch over his servant to whom he had already shown kindness to the end, and not forsake him in the midst of his days.

Defender: Psa 139:16 - -- This "substance yet being unperfect" is one word in Hebrew meaning simply "embryo." God is watching over each embryonic human being from the moment of...

This "substance yet being unperfect" is one word in Hebrew meaning simply "embryo." God is watching over each embryonic human being from the moment of conception. The baby is "unperfect," not "imperfect," until it is ready for delivery but it is always truly human, with an eternal soul.

Defender: Psa 139:16 - -- "In continuance" is the same as "days" in Hebrew. God was overseeing the development of all the days of life as well as the substance of the body.

"In continuance" is the same as "days" in Hebrew. God was overseeing the development of all the days of life as well as the substance of the body.

Defender: Psa 139:16 - -- The embryo is being "fashioned" in a way analogous to the way in which God "formed" (same word) the body of Adam from the dust of the earth (Gen 2:7)....

The embryo is being "fashioned" in a way analogous to the way in which God "formed" (same word) the body of Adam from the dust of the earth (Gen 2:7)."

Defender: Psa 139:17 - -- We should desire to think God's thoughts after Him, as the early scientists (Kepler, Newton, Maxwell) used to say. He knows our thoughts (Psa 139:2) a...

We should desire to think God's thoughts after Him, as the early scientists (Kepler, Newton, Maxwell) used to say. He knows our thoughts (Psa 139:2) and we should seek diligently to bring all our thoughts "into captivity every thought to the obedience of Christ" (2Co 10:5). We can never exhaust the mind of Christ or the Word of God!"

Defender: Psa 139:22 - -- We should love our personal enemies (Mat 5:44) but hate with perfect hatred (Godly hatred) those who have made themselves enemies of God."

We should love our personal enemies (Mat 5:44) but hate with perfect hatred (Godly hatred) those who have made themselves enemies of God."

TSK: Psa 139:16 - -- in thy book : Psa 56:8; Mal 3:16; Rev 20:12 all my members : Heb. all of them which in continuance were fashioned : or, what days they should be fashi...

in thy book : Psa 56:8; Mal 3:16; Rev 20:12

all my members : Heb. all of them

which in continuance were fashioned : or, what days they should be fashioned

TSK: Psa 139:17 - -- precious : Psa 40:5; Pro 8:31; Isa 55:8, Isa 55:9; Jer 29:11; Eph 3:9, Eph 3:10 how great : Psa 31:19, Psa 36:7

TSK: Psa 139:18 - -- they are more : Psa 40:12 when I awake : Psa 139:3, Psa 3:5, Psa 16:8-11, Psa 17:15, Psa 63:6, Psa 63:7; Isa 26:19; Dan 12:2; 1Th 5:10

TSK: Psa 139:19 - -- Surely : Psa 5:6, Psa 9:17, Psa 55:23, Psa 64:7, Psa 94:23; Isa 11:4 depart from : Psa 6:8, Psa 119:115; Mat 7:23, Mat 25:41; 2Co 6:17

TSK: Psa 139:20 - -- for they speak : Psa 73:8, Psa 73:9, Psa 74:18, Psa 74:22, Psa 74:23; Job 21:14, Job 21:15; Isa 37:23, Isa 37:28, Isa 37:29; Jud 1:15; Rev 13:6 thine ...

TSK: Psa 139:21 - -- Do not I : Psa 15:4, Psa 31:6; 2Ch 19:2; Rev 2:2, Rev 2:6 and am not : Psa 119:136, Psa 119:158; Jer 13:17; Mar 3:5; Luk 19:41; Rom 9:1-3

TSK: Psa 139:22 - -- hate them : Psa 101:3-8; Luk 14:26

hate them : Psa 101:3-8; Luk 14:26

TSK: Psa 139:23 - -- Search me : Psa 139:1, Psa 26:2 know : Deu 8:2, Deu 8:16; Job 31:6; Pro 17:3; Zec 13:9; Mal 3:2, Mal 3:3; 1Pe 1:7

TSK: Psa 139:24 - -- And see : Psa 7:3, Psa 7:4, Psa 17:3; Pro 28:26; Jer 17:9, Jer 17:10 wicked way : Heb. way of pain, or grief, Heb 12:15, Heb 12:16 and lead : Psa 5:8,...

And see : Psa 7:3, Psa 7:4, Psa 17:3; Pro 28:26; Jer 17:9, Jer 17:10

wicked way : Heb. way of pain, or grief, Heb 12:15, Heb 12:16

and lead : Psa 5:8, Psa 25:8, Psa 25:9, Psa 119:1, Psa 119:32, Psa 143:8, Psa 143:10

the way : Mat 7:14; Joh 14:6; Col 2:6

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 139:16 - -- Thine eyes did see my substance, yet being unperfect - This whole verse is very obscure, but the "idea"in this expression clearly is, "Before I...

Thine eyes did see my substance, yet being unperfect - This whole verse is very obscure, but the "idea"in this expression clearly is, "Before I had shape or form thou didst see what I was to be."The single word in the original translated "my substance, yet being unperfect,"is גלם gôlem . It occurs only in this place, though the verb - גלם gâlam - is found in 2Ki 2:8, where it is used in reference to the mantle of Elijah: And Elijah took his mantle, and "wrapped it together,"etc. That is, he rolled it up, or he folded it. The noun, then, means that which "is"rolled or wrapped together; that which is folded up, and hence, is applicable to anything folded up or undeveloped; and would thus most aptly denote the embryo, or the foetus, where all the members of the body are as yet folded up, or undeveloped; that is, before they have assumed their distinct form and proportions. This is undoubtedly the idea here. Before the embryo had any such form that its future size, shape, or proportions could be marked by the eye of man, it was clearly and distinctly known by God.

And in thy book - Where thou recordest all things. Perhaps the allusion here would be to the book of an architect or draftsman, who, before his work is begun, draws his plan, or sketches it for the direction of the workmen.

All my members were written - The words "my members"are not in the original. The Hebrew is, as in the margin, "all of them."The reference may be, not to the members of his body, but to his "days"(see the margin on the succeeding phrase) - and then the sense would be, all my "days,"or all the periods of my life, were delineated in thy book. That is, When my substance - my form - was not yet developed, when yet an embryo, and when nothing could be determined from that by the eye of man as to what I was to be, all the future was known to God, and was written down - just what should be my form and vigor; how long I should live; what I should be; what would be the events of my life.

Which in continuance were fashioned - Margin, "What days they should be fashioned."Literally, "Days should be formed."DeWette renders this, "The days were determined before any one of them was."There is nothing in the Hebrew to correspond with the phrase "in continuance."The simple idea is, The days of my life were determined on, the whole matter was fixed and settled, not by anything seen in the embryo, but "before"there was any form - before there were any means of judging from what I then was to what I would be - all was seen and arranged in the divine mind.

When as yet there was none of them - literally, "And not one among them."Before there was one of them in actual existence. Not one development had yet occurred from which it could be inferred what the rest would be. The entire knowledge on the subject must have been based on Omniscience.

Barnes: Psa 139:17 - -- How precious also are thy thoughts unto me, O God! - On the word "thoughts,"see the notes at Psa 139:2. Compare Psa 139:23. The remark is made ...

How precious also are thy thoughts unto me, O God! - On the word "thoughts,"see the notes at Psa 139:2. Compare Psa 139:23. The remark is made here doubtless in view of the numberless "thoughts"involved in planning and forming a frame so wondrous, and in the care necessary to bring it to perfection; to develop it; to provide for it; to guard and defend it. How many "thoughts"of a parent are employed in behalf of his children, in providing for them; teaching them; counseling them; anticipating their needs. How manymore thoughts are needful on the part of God in reference to each one of us: for there are numberless things necessary for us which cannot occupy the mind of a parent, since he cannot accomplish these things for us; they do not lie within his province, or in his power.

How great is the sum of them - literally, "How strong are the heads of them."That is, The heading of them, or the summing of them up, would be a task beyond the power of man. And who "could"estimate the number of the "thoughts"necessarily bestowed on himself by his Maker in all the care exercised over him; all the arrangements for his development and growth; all that is done to defend him from danger; all that is indispensable in providing for his needs; all that was necessary to secure the salvation of his soul! See the notes at Psa 40:5.

Barnes: Psa 139:18 - -- If I should count them - If I could count them. They are more in number than the sand - Numberless as the sand on the sea-shore. Whe...

If I should count them - If I could count them.

They are more in number than the sand - Numberless as the sand on the sea-shore.

When I awake, I am still with thee - When I am lost in deep and profound meditation on this subject, and am aroused again to consciousness, I find the same thing still true. The fact of "my"being forgetful, or lost in profound meditation, has made no difference with thee. Thou art still the same; and the same unceasing care, the same thoughtfulness, still exists in regard to me. Or, the meaning may be, sleeping or waking with me, it is still the same in regard to thee. Thine eyes never close. When mine are closed in sleep, thou art round about me; when I awake from that unconscious state, I find the same thing existing still. I have been lost in forgetfulness of thee in my slumbers; but thou hast not forgotten me. There has been no change - no slumbering - with thee.

Barnes: Psa 139:19 - -- Surely thou wilt slay the wicked, O God - Compare the notes at Isa 11:4. The literal translation of this would be, "If thou wilt slay the wicke...

Surely thou wilt slay the wicked, O God - Compare the notes at Isa 11:4. The literal translation of this would be, "If thou wilt slay the wicked."It is not easy to account for the sudden and remarkable transition or diversion of the train of thought from the main subject of the psalm, in these verses Psa 139:19-22, in which the psalmist gives vent to his feelings toward the wicked, and prays that they may depart from him. Perhaps the explanation of it may be, that as the psalmist was reflecting on the fact that God is everywhere present, that he searches the hearts of people, that he must know all their conduct, he was suddenly struck with the idea of the condition of wicked people in the presence, and under the eye, of such a Being. As God knows all things, he must know them; and this instantaneously suggested the idea of their guilt and danger. People of such characters could not deceive such a God. They could not but be known to him, and could not but be objects of his aversion. They could not, therefore, but be in danger.

Depart from me, therefore, ye bloody men - See Psa 119:115. The Hebrew is, "Men of bloods;"that is, men who shed blood. The language is used to denote wicked men in general. The idea here is not that the psalmist was in danger from them at that time, but that he desired to be separate from that class of people; he did not wish to be ranked with them, to partake of their conduct, or to share in their fate. He had no sympathy with them, and he desired to be separate from them altogether.

Barnes: Psa 139:20 - -- For they speak against thee wickedly - This is one form or manifestation of their character as wicked people, that they speak maliciously again...

For they speak against thee wickedly - This is one form or manifestation of their character as wicked people, that they speak maliciously against God. The psalmist, therefore, desired to have nothing to do with them. It is always a sufficient reason for avoiding the society, the friendship, and the fellowship of others, when they profane, blaspheme, or calumniate the name of God. From such men we should at once withdraw. Piety shrinks from the society of such men, whatever may be their rank, or their social qualities, and turns away in pain, in sorrow, in abhorrence. See the notes at Psa 26:9.

And thine enemies take thy name in vain - It is proof that they are thine enemies that they take thy name in vain, or that they are profane men; it is a sufficient reason for desiring to be separated from them.

Barnes: Psa 139:21 - -- Do not I hate them, O Lord, that hate thee? - This is in the consciousness of the psalmist a proof of his own real piety, as derived from his f...

Do not I hate them, O Lord, that hate thee? - This is in the consciousness of the psalmist a proof of his own real piety, as derived from his feelings toward those who were the enemies of God. The word hate here, as applied to them, must be understood in the sense that he disapproved of their conduct; that he did not desire to be associated with them; that he wished to avoid their society, and to find his friends among men of a different character. See the notes at Psa 1:1. Compare Isa 5:5.

And am not I grieved with those that rise up against thee? - The expression here - "grieved"- explains the meaning of the word "hate"in the former member of the verse. It is not that hatred which is followed by malignity or ill-will; it is that which is accompanied with grief - pain of heart - pity - sorrow. So the Saviour looked on people: Mar 3:5 : "And when he had looked round about on them with "anger,"being "grieved"for the hardness of their hearts."The Hebrew word used here, however, contains "also"the idea of being disgusted with; of loathing; of nauseating. See the notes at Psa 119:158. The feeling referred to is anger - conscious disgust - at such conduct; and grief, pain, sorrow, that people should evince such feelings toward their Maker.

Barnes: Psa 139:22 - -- I hate them with perfect hatred - With no approval whatever of their conduct; with no sympathy for the evil they do; with no words of apology f...

I hate them with perfect hatred - With no approval whatever of their conduct; with no sympathy for the evil they do; with no words of apology for their sinful acts; with entire disapprobation.

I count them mine enemies - As they are the enemies of God, so I regard them as my enemies. I do not wish to be associated with them, or to be regarded as one of them.

Barnes: Psa 139:23 - -- Search me, O God - The word "search"here is the same as in Psa 139:1. See the notes at that verse. The psalmist had stated the fact that it is ...

Search me, O God - The word "search"here is the same as in Psa 139:1. See the notes at that verse. The psalmist had stated the fact that it is a characteristic of God that he "does"search the heart; and he here prays that God "would"exercise that power in relation to himself; that as God could know all that there is within the heart, he would examine him with the closest scrutiny, so that he might be under no delusion or self-deception; that he might not indulge in any false hopes; that he might not cherish any improper feelings or desires. The prayer denotes great "sincerity"on the part of the psalmist. It indicates also self-distrust. It is an expression of what all must feel who have any just views of themselves - that the heart is very corrupt; that we are liable to deceive ourselves; and that the most thorough search "should"be made that we be "not"deceived and lost.

And know my heart - Know or see all that is within it.

Try me - As metal is tried or proved that is put to a "test"to learn what it is. The trial here is that which would result from the divine inspection of his heart.

And know my thoughts - See what they are. The word rendered "thoughts"occurs only in one other place, Psa 94:19. The idea is, Search me thoroughly; examine not merely my outward conduct, but what I think about; what are my purposes; what passes through my mind; what occupies my imagination and my memory; what secures my affections and controls my will. He must be a very sincere man who prays that God will search his thoughts, for there are few who would be willing that their fellow-men, even their best friends, should know all that they are thinking about.

Barnes: Psa 139:24 - -- And see if there be any wicked way in me - Margin, "way of pain,"or "grief."The Hebrew word properly means an image, an idol Isa 48:5, but it a...

And see if there be any wicked way in me - Margin, "way of pain,"or "grief."The Hebrew word properly means an image, an idol Isa 48:5, but it also means pain, 1Ch 4:9; Isa 14:3. The word in the form used here does not occur elsewhere. Gesenius (Lexicon) renders it here idol-worship. DeWette, "way of idols."Prof. Alexander, "way of pain."The Septuagint and Vulgate, "way of iniquity."So Luther. The Syriac, "way of falsehood."Rosenmuller, "way of an idol."According to this, the prayer is that God would search him and see if there was anything in him that partook of the nature of idolatry, or of defection from the true religion; any tendency to go back from God, to worship other gods, to leave the worship of the true God. As idolatry comprehends the sum of all that is evil, as being alienation from the true God, the prayer is that there might be nothing found in his heart which tended to alienate him from God - would indicate unfaithfulness or want of attachment to him.

And lead me in the way everlasting - The way which leads to eternal life; the path which I may tread forever. In any other way than in the service of God his steps must be arrested. He must encounter his Maker in judgment, and be cut off, and consigned to woe. The path to heaven is one which man may steadily pursue; one, in reference to which death itself is really no interruption - for the journey commenced here will be continued through the dark valley, and continued forevermore. Death does not interrupt the journey of the righteous for a moment. It is the same journey continued - as when we cross a narrow stream, and are on the same path still.

Poole: Psa 139:16 - -- Yet being unperfect when I was a mere embryo, a rude and shapeless lump, when I was first conceived. In thy book in thy counsel and providence, by ...

Yet being unperfect when I was a mere embryo, a rude and shapeless lump, when I was first conceived.

In thy book in thy counsel and providence, by which thou didst contrive and effect this great work, and all the parts of it, according to that model which thou hadst appointed. This is a metaphor taken from workmen, who when they are to make some curious structure, they first draw a rude draught or delineation of it, by which they govern themselves in the building of it.

All my members all the several parts of my substance.

When in continuance were fashioned which in due time and by degrees were formed into bones, fleshy sinews, &c. Or, as it is in the margin, what days (and the days in which) they were or should be fashioned ; by what steps, in what order and time, each part of the body should receive its proper form. This also was written or appointed by God.

When as yet there was none of them Heb. and not one of them ; understand either yet was, as it is in our translation; or, was lacking, to wit, in thy book. All my parts without exception were written by thee. But then these words are not to bc joined with those immediately foregoing, but with the former, and the words are to be read thus, in thy book all my members were written , (which in continuance were fashioned ,) when as yet, &c.

Poole: Psa 139:17 - -- Thy thoughts: thy is taken either, 1. Passively, my thoughts of thee; or rather, 2. Actively, thy thoughts , counsels, or contrivances on my beh...

Thy thoughts: thy is taken either,

1. Passively, my thoughts of thee; or rather,

2. Actively, thy thoughts , counsels, or contrivances on my behalf, which are admirable and amiable in mine eyes. Thou didst not only form me at first, but ever since my conception and birth thy thoughts have been employed for me, in preserving and providing for me, and blessing of me.

How great is the sum of them! thy gracious designs and providences towards me are numberless, as it follows.

Poole: Psa 139:18 - -- To wit, by my thoughts and meditations. Thy wonderful counsels and works on my behalf come constantly into my mind, not only in the day time, but ev...

To wit, by my thoughts and meditations. Thy wonderful counsels and works on my behalf come constantly into my mind, not only in the day time, but even in the night season, which is commonly devoted to rest and sleep; whensoever I awake, either in the night or in the morning. These are my last thoughts when I lie down, and my first when I rise.

Poole: Psa 139:19 - -- Surely thou wilt slay the wicked: and as thou hast precious and gracious thoughts towards me, and all that love and fear thee; so thou hast other kin...

Surely thou wilt slay the wicked: and as thou hast precious and gracious thoughts towards me, and all that love and fear thee; so thou hast other kinds of thoughts and purposes towards wicked men, such as thou knowest mine enemies to be, even to destroy them utterly.

Depart from me therefore I renounce your friendship and society. I will not partake with you in your sins, lest I should also partake of your plagues.

Ye bloody men Heb. ye men of blood ; either,

1. Passively, deserving death, or guilty of blood , or of death , as the phrase is, Num 35:27,31 Mt 26:66 . Or rather,

2. Actively, blood-thirsty, or shedders of blood, as this phrase is generally taken, as 2Sa 16:8 Psa 26:9 55:23 59:2 . Having called them wicked men in general, he now gives a particular account of their wickedness; they were unjust and cruel towards men, and withal profane and impious towards God, as he tells us in the next verse.

Poole: Psa 139:20 - -- They speak against thee wickedly by profane scoffs, and a professed denial or contempt of thine omniscience and providence. Or, they speak of thee i...

They speak against thee wickedly by profane scoffs, and a professed denial or contempt of thine omniscience and providence. Or,

they speak of thee in or unto wickedness they make use of religion to cover or further their wicked designs. But our translation is more favoured by the context, which speaks of God’ s open and professed enemies.

And thine enemies take thy name in vain or, according to the order of the Hebrew words, and take thy name in vain, and are thine enemies, or haters of thee, as it follows Psa 139:21 . These words,

thy name are understood here, as also Isa 3:7 , out of Exo 20:7 , where they are expressed. They abuse thy blessed name with hellish oaths, and perjuries, and blasphemies.

Poole: Psa 139:21 - -- I appeal to thee, the omnipresent and omniscient God, whether I do not perfectly hate them so far as they are enemies to God and goodness. That ris...

I appeal to thee, the omnipresent and omniscient God, whether I do not perfectly hate them so far as they are enemies to God and goodness.

That rise up against thee in open hostility and rebellion against thine authority.

Poole: Psa 139:22 - -- I am no less grieved with their enmity against thee, than if they directed it against myself.

I am no less grieved with their enmity against thee, than if they directed it against myself.

Poole: Psa 139:23 - -- And whether I do not speak this from my very heart, do thou judge, who art the Searcher of hearts, and deal with me accordingly.

And whether I do not speak this from my very heart, do thou judge, who art the Searcher of hearts, and deal with me accordingly.

Poole: Psa 139:24 - -- Wicked way in me Heb. way of trouble or grief ; any course of life which is grievous, either, 1. To myself, as all sin is to the sinner sooner or l...

Wicked way in me Heb. way of trouble or grief ; any course of life which is grievous, either,

1. To myself, as all sin is to the sinner sooner or later: or,

2. To others; as I am accused of causing much trouble and designing mischief to the king and kingdom.

In the way everlasting in the right and good way, which is lasting, and leads to everlasting life; whereas the way of wickedness, to which this is opposed, will perish , as is said, Psa 1:6 , and bring men into utter destruction. Or, as others render it, in the old way , which is the good way, as it is called Jer 6:16 ; in the way of righteousness and holiness, which may well be called the old way, because it was from the beginning of the world written in man’ s heart, whereas wickedness is of a later date. Possibly it may be rendered, in thy way (the ellipsis of the pronoun being very frequent, as hath been noted and proved before; or, in the way , to wit, the way of God, which is oft called emphatically the way , as Psa 25:8 119:1 Pro 23:19 29:27 , and which is sufficiently understood from its opposition to the wicked way in the former clause) for ever , or as long as I live, as this Hebrew word olam without any prefix to it is used, Job 41:4 Psa 21:4 45:7 , and elsewhere. But this with submission.

Gill: Psa 139:16 - -- Thine eyes did see my substance, yet being unperfect,.... The word q for "substance" signifies a bottom of yarn wound up, or any rude or unformed lump...

Thine eyes did see my substance, yet being unperfect,.... The word q for "substance" signifies a bottom of yarn wound up, or any rude or unformed lump; and designs that conglomerated mass of matter separated in the womb, containing all the essentials of the human frame, but not yet distinguished or reduced into any form or order; yet, even when in this state, the eyes of the Lord see it and all its parts distinctly;

and in thy book all my members were written: which in continuance were fashioned, when as yet there was none of them; in the book of God's eternal mind, and designs, the plan of the human body was drawn, all the parts of it described, and their form, places, and uses fixed, even when as yet not one of them was in actual being; but in due time they are all exactly formed and fashioned according to the model of them in the mind of God; who has as perfect knowledge of them beforehand as if they were written down in a book before him, Or "in thy book are written all of them, what days they should be fashioned"; not only each of the members of the body were put down in this book, but each of the days in which they should be formed and come into order: "when" as yet there was "none of them"; none of those days, before they took place, even before all time; the Targum is,

"in the book of thy memory all my days are written, in the day the world was created, from the beginning that all creatures were created.''

Gill: Psa 139:17 - -- How precious also are thy thoughts unto me, O God!.... The word r signifies that which is scarce and rare, and not to be attained and enjoyed; see 1Sa...

How precious also are thy thoughts unto me, O God!.... The word r signifies that which is scarce and rare, and not to be attained and enjoyed; see 1Sa 3:1; the thoughts and counsels of God are impenetrable and unsearchable; he knows our thoughts, as Aben Ezra observes, but we do not know his, Psa 139:2; as well as it likewise signifies the worth and value of them; God's thoughts are infinitely beyond ours, and infinitely more valuable and more important, and are concerning our welfare and happiness: it is marvellous that God should think of us at all; it is more so that his thoughts should not be thoughts of evil, to bring that evil upon its we deserve, but thoughts of peace and reconciliation in and by his Son, in whom he was reconciling the world to himself; thoughts of salvation and eternal life, and of the way and means of bringing it about; thoughts to provide for our present supply in this world, and to lay up for us for the world to come; see Jer 29:11. It may be interpreted of the thoughts which David had of God in his meditations of him, which were sweet, precious, and comfortable to him; of his lovingkindness to him, covenant grace, precious promises, and gracious dealings with him; but the former sense seems best. The Targum is,

"to me how precious they that love thee, the righteous, O God!''

and so the Septuagint, Vulgate Latin, Ethiopic, Syriac, and Arabic versions render it, "thy friends";

how great is the sum of them! or "the heads of them"; that is, not the chief of thy friends, but the sum of thy thoughts, these in the bulk, in the general, are not to be counted; and much less the particulars of them, these are not to be entered into or described.

Gill: Psa 139:18 - -- If I should count them, they are more in number than the sand,...., That is, if I should attempt to do it, it would be as vain and fruitless as to att...

If I should count them, they are more in number than the sand,...., That is, if I should attempt to do it, it would be as vain and fruitless as to attempt to count the sands upon the seashore, which are innumerable; Psa 11:5. So Pindar says s, that sand flies number, that is, is not to be numbered; though the Pythian oracle boastingly said t, I know the number of the sand, and the measures of the sea; to which Lucan u may have respect when he says, measure is not wanting to the ocean, nor number to the sand; hence geometricians affect to know them; so Archytas the mathematician, skilled in geometry and arithmetic, is described and derided by Horace w as the measurer of the earth and sea, and of the sand without number; and Archimedes wrote a book called ψαμμιτης x, of the number of the sand, still extant y, in which he proves that it is not infinite, but that if even the whole world was sand it might be numbered; but the thoughts of God are infinite;

when I wake, I am still with thee; after I have been reckoning them up all the day, and then fall asleep at night to refresh nature after such fatiguing researches; when I awake in the morning and go to it again, I am just where I was, and have got no further knowledge of God and his thoughts, and have as many to count as at first setting out, and far from coming to the end of them: or else the sense is, as I was under thine eye and care even in the womb, before I was born, so I have been ever since, and always am, whether sleeping or waking; I lay myself down and sleep in safety, and rise in the morning refreshed and healthful, and still continue the care of thy providence: it would be well if we always awaked with God in our thoughts, sensible of his favours, thankful for them, and enjoying his gracious presence; as it will be the happiness of the saints, that, when they shall awake in the resurrection morn, they shall be with God, and for ever enjoy him.

Gill: Psa 139:19 - -- Surely thou wilt slay the wicked, O God,.... Since he is God omniscient, and knows where they are, what they have done, are doing, and design to do; a...

Surely thou wilt slay the wicked, O God,.... Since he is God omniscient, and knows where they are, what they have done, are doing, and design to do; and God omnipresent, at hand to lay hold upon them; and God omnipotent, to hold them and inflict due punishment on them; this is a consequence rightly drawn from the above perfections of God. Or "if thou wilt slay the wicked" z, then, when I awake, I shall be with thee, as Kimchi connects the words; that is, be at leisure to attend to thy works and wonders, and daily employ myself in the contemplation of them, having no wicked persons near me to molest and disturb me. The word is singular in the original text, "the wicked one"; meaning either Saul, who was David's enemy without a cause, and did very wickedly and injuriously by him, whom he might expect God in due time would take out of the world; though he did not choose to lay his hand on the Lord's anointed, when he was in his power. Jarchi interprets it of Esau, by whom he means Edom or Rome, in the Rabbinic language, that it, the Christians; if he meant no more than the Papal Christians, he may be much in the right; the man of sin, the son of perdition, the wicked one, whom the Lord will slay with the breath of his lips, may be intended, the common enemy of Christ and his cause, Isa 11:4. Though it may design a collective body of wicked men; all the followers of antichrist, all the antichristian states, on whom the vials of God's wrath will be poured; and even all the wicked of the earth, all Christ's enemies, that would not have him to reign over them, and none but they; the justice of God will not admit of it to slay the righteous with the wicked, and the omniscience of God will distinguish the one from the other, and separate the precious from the vile;

depart from me therefore, ye bloody men; men guilty of shedding innocent blood, and therefore by the law of God should have their blood shed; such particularly are antichrist and his followers, who deserve to have blood given them to drink, because they have shed the blood of the saints, Rev 16:6; these and such as these the psalmist would have no company or fellowship with, lest he should be corrupted by them, fall into sin, and partake of deserved plagues with them, Rev 18:4. Some consider these as the words of God, and in connection with the former, and by way of wish, thus, "O that thou wouldest slay the wicked, O God" a; and wouldest say, "depart from me, ye bloody men"; which will be said to the wicked at the last day, and even to such who have made a profession of the name of Christ, Mat 7:23.

Gill: Psa 139:20 - -- For they speak against thee wickedly,.... Against his being, his perfections, his purposes, his providences, his doctrines, ordinances, ministers, and...

For they speak against thee wickedly,.... Against his being, his perfections, his purposes, his providences, his doctrines, ordinances, ministers, and people; or "they speak of thee for wickedness" b, they made mention of the name of God to cover their wickedness, pretending to fear God and love him, to have a reverence of him and serve him, putting on a form of godliness, but denying the power thereof;

and thine enemies take thy name in vain: either by profane swearing, or by false swearing. The Targum interprets both clauses of swearing deceitfully and vainly; or "he", that is, everyone that is "lifted up to vanity are thine enemies" c, whose hearts are lifted up to vanity, idols, riches, self-righteousness, sensual lusts and pleasures; these are the enemies of God, are estranged from him, hold friendship with the world, harbour his enemies, love what he hates, hate what he loves, and commit acts of hostility against him. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, read, "they take thy cities in vain".

Gill: Psa 139:21 - -- Do not I hate them, O Lord, that hate thee?.... Wicked men are haters of God; of his word, both law and Gospel; of his ordinances, ways, and worship; ...

Do not I hate them, O Lord, that hate thee?.... Wicked men are haters of God; of his word, both law and Gospel; of his ordinances, ways, and worship; of his people, cause, and interest; and therefore good men hate them: not as men, as the creatures of God, and as their fellow creatures, whom they are taught by the Gospel to love, to do good unto, and pray for; but as haters of God, and because they are so; not their persons, but their works; and for the truth of this the omniscient God is appealed unto;

and am not I grieved with those that rise up against thee? as wicked men do, in their hearts, in their words, and in their actions. They rebel against God, and contend with him, which is folly and madness; and this is grieving to good men, because of their insolence and impudence, the ruin and destruction they expose themselves to, and the dishonour done to God: and this arises from their great love and strong affection for him, not being able to bear such behaviour to him; as a man is filled with grief and indignation when another rises up against his father or his friend; see Psa 119:136.

Gill: Psa 139:22 - -- I hate them with perfect hatred,.... Heartily and really; not in word only, but in deed and in truth; "odio vatiniano", with consummate hatred: this i...

I hate them with perfect hatred,.... Heartily and really; not in word only, but in deed and in truth; "odio vatiniano", with consummate hatred: this is an answer to his own question;

I count them mine enemies; being the enemies of God: the friends of God were David's friends, as angels and good men, and God's enemies were his; their friends and enemies, were common; so closely allied and attached were they to each other, as God and all good men are.

Gill: Psa 139:23 - -- Search me, O God, and know my heart,.... He had searched him, and knew his heart thoroughly; try me, and know my thoughts; he had tried him, and kn...

Search me, O God, and know my heart,.... He had searched him, and knew his heart thoroughly;

try me, and know my thoughts; he had tried him, and knew every thought in him, Psa 139:1. This therefore is not said for the sake of God; who, though he is the trier of hearts, and the searcher of the reins, is indeed a discerner of the thoughts and intents of the heart at once, and knows immediately what is in man; and needs no testimony of him, nor to make use of any means in order to know him and what is within him: but David said this for his own sake, that God would search and make known to him what was in his heart, and try him by his word, as gold is tried in the fire; or by anything difficult and self-denying, as he tried Abraham; or by any afflictive providence; or in any way he thought fit to make him acquainted thoroughly with himself. His sense is this, that if he knew his own heart and thoughts, and the inward frame and disposition of his soul, it was as he had expressed it; that he was grieved with sinners, and hated those that hated the Lord, even with a perfect hatred, and reckoned them as his enemies; but if it was otherwise, he desired to be searched and tried thoroughly, that it might be discovered: and he might say this also on account of others, who charged him falsely with things he was not conscious of; that never entered into his thoughts, and his heart knew nothing of, and could not accuse him with; and therefore he appeals to the heart searching God, that he would so lay open things that his integrity and innocence might appear to all; see Gen 22:1.

Gill: Psa 139:24 - -- And see if there be any wicked way in me,.... Not that David thought himself free from wickedness, or that there was none to be found in his heart an...

And see if there be any wicked way in me,.... Not that David thought himself free from wickedness, or that there was none to be found in his heart and life; and therefore said this in a boasting way, he knew otherwise; see Psa 19:12; but he is desirous it might be thoroughly looked into and seen whether there was any such wicked way in him he was charged with; as that he had a design upon the life of Saul, and to seize his throne and kingdom, which never entered into his mind, 1Sa 24:9. Or, "any way of grief" d; what tended to wound and grieve his own soul, or to grieve the hearts of God's people; or to grieve the Holy Spirit of God; and which he ought to grieve for and repent of: suggesting, that upon the first conviction he was ready to relinquish any such wicked way, and express his abhorrence of it, and testify true repentance for it. Some render it, "the way of an idol" e; because a word from the same root signifies an idol: every carnal lust in a man's heart is an idol; and whatsoever engrosses the affections, or has more of them than God himself has, or is preferred to him, Eze 14:4. The Targum is,

"and see if the way of those that err is me;''

and lead me in the way everlasting; or, "in the way of old" f: the good old way, the ancient path, in which the patriarchs before and after the flood walked, Or, "in the perpetual way" g; the way that endures for ever; in opposition to the way of the wicked, that perishes, Psa 1:6; or in the way that leads to everlasting life, to eternal peace and rest, and endless pleasures; as opposed to the way of grief and sorrow. It designs Christ, the true and only way to eternal life, the path of faith, truth, and godliness, Mat 7:13; in which the Lord leads his people, as a father does his child, and as the shepherd his flock. The Jewish commentators, Aben Ezra and Kimchi, interpret it the way of the world; and take it to be the same with the way of all flesh, death, or the grave; which is called man's world, or home, Jos 23:14; and make the sense to be this: If thou seest any evil in me, take me out of the world; kill me at once, let me die But this seems to be foreign from the text; for the word "lead" designs a blessing or benefit, as Calvin well observes. The Targum is,

"lead me in the way of the upright of the world;''

the way in which upright men walk.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 139:16 Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll&...

NET Notes: Psa 139:17 Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of...

NET Notes: Psa 139:18 Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this...

NET Notes: Psa 139:19 Heb “men of bloodshed.”

NET Notes: Psa 139:20 Heb “lifted up for emptiness, your cities.” The Hebrew text as it stands makes no sense. The form נָשֻׂ”...

NET Notes: Psa 139:21 Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמ&#...

NET Notes: Psa 139:22 Heb “[with] completeness of hatred I hate them.”

NET Notes: Psa 139:23 The Hebrew noun שַׂרְעַפַּי (sar’apay, “concerns”) is used of R...

NET Notes: Psa 139:24 Heb “in the path of antiquity.” This probably refers to the moral path prescribed by the Lord at the beginning of Israel’s history. ...

Geneva Bible: Psa 139:16 Thine eyes did see my substance, yet being unperfect; ( l ) and in thy book all [my members] were written, [which] in continuance were fashioned, when...

Geneva Bible: Psa 139:17 How ( m ) precious also are thy thoughts unto me, O God! how great is the sum of them! ( m ) How should we esteem the excellent declaration of your w...

Geneva Bible: Psa 139:18 [If] I should count them, they are more in number than the sand: when I awake, ( n ) I am still with thee. ( n ) I continually see new opportunity to...

Geneva Bible: Psa 139:21 Do not I ( o ) hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? ( o ) He teaches us boldly to contemn al...

Geneva Bible: Psa 139:24 And see if [there be any] ( p ) wicked way in me, and lead me in the ( q ) way everlasting. ( p ) Or any heinous or rebellious way: meaning that thou...

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 139:1-24 - --1 David praises God for his all-seeing providence;17 and for his infinite mercies.19 He defies the wicked.23 He prays for sincerity.

Maclaren: Psa 139:23-24 - --God's Scrutiny Longed For Search me, O God, and know my heart; try me, and know my thoughts; 24. And see if there be any wicked way in me, and lead m...

MHCC: Psa 139:7-16 - --We cannot see God, but he can see us. The psalmist did not desire to go from the Lord. Whither can I go? In the most distant corners of the world, in ...

MHCC: Psa 139:17-24 - --God's counsels concerning us and our welfare are deep, such as cannot be known. We cannot think how many mercies we have received from him. It would h...

Matthew Henry: Psa 139:7-16 - -- It is of great use to us to know the certainty of the things wherein we have been instructed, that we may not only believe them, but be able to tell...

Matthew Henry: Psa 139:17-24 - -- Here the psalmist makes application of the doctrine of God's omniscience, divers ways. I. He acknowledges, with wonder and thankfulness, the care Go...

Keil-Delitzsch: Psa 139:13-18 - -- 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 develop...

Keil-Delitzsch: Psa 139:19-21 - -- And this God is by many not only not believed in and loved, but even hated and blasphemed! The poet now turns towards these enemies of God in profou...

Keil-Delitzsch: Psa 139:23-24 - -- He sees in them the danger which threatens himself, and prays God not to give him over to the judgment of self-delusion, but to lay bare the true st...

Constable: Psa 107:1--150:6 - --V. Book 5: chs. 107--150 There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110...

Constable: Psa 139:1-24 - --Psalm 139 David praised God for His omniscience, omnipresence, and omnipotence in this popular psalm. It...

Constable: Psa 139:13-18 - --3. God's omnipotence 139:13-18 139:13-14 The word "For" indicates that what follows explains what precedes. Since God creates people He knows them int...

Constable: Psa 139:19-24 - --4. David's loyalty 139:19-24 139:19-22 With these thoughts in his mind, David turned his attention to his present situation. His enemies were attackin...

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Commentary -- Other

Critics Ask: Psa 139:16 PSALM 139:13-16 —Can it be inferred from this verse that the Bible considers abortion to be murder? PROBLEM: According to this passage, God loo...

Evidence: Psa 139:16 An Interesting Quiz... How would you respond in these situations? 1. A preacher and his wife are very, very poor. They already have 14 kids. Now s...

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 139 (Chapter Introduction) Overview Psa 139:1, David praises God for his all-seeing providence; Psa 139:17, and for his infinite mercies; Psa 139:19, He defies the wicked; P...

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 139 (Chapter Introduction) THE ARGUMENT This Psalm is esteemed by the Hebrews the most excellent in the whole book. The matter of it is noble and sublime, and so is the style...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 139 (Chapter Introduction) (Psa 139:1-6) God knows all things. (Psa 139:7-16) He is every where present. (Psa 139:17-24) The psalmist's hatred to sin, and desire to be led ari...

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 139 (Chapter Introduction) 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...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 139 (Chapter Introduction) 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...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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