Yahweh knows, not only what the psalmist expresses in words, but also the thoughts of his mind. Even an insightful human counselor can often see things hidden at our core––and bring them to the surface where we can see them too. The final strophe abruptly shifts from hymnic language to more petitionary language. Yahweh sees clearly what the psalmist sees only dimly, as if in a primitive mirror (1 Corinthians 13:12). Copyright © 2020 HarperCollins Publishers. Unless the child is asleep or confined to a play pen, she must know minute by minute where the child is and what he/she is doing. 2 You know when I sit and when I rise; you perceive my thoughts from afar.3 You discern my going out and my lying down; you are familiar with all my ways. Both Old and New Testaments refer to the book of life (Exodus 32:32; Psalm 139:16, 28; Isaiah 65:6; Daniel 7:10; Malachi 3:16; Philippians 4:3; Revelation 3:5; 13:8; 17:8; 20:12-15; 21:27). 4 For there is not a word on my tongue, As a finite man the psalmist cannot even begin to understand the infinite God. AN EXPOSITION OF PSALM 139 by Charles H. Spurgeon One of the most notable of the sacred hymns. But for most of human history, people didn’t know each other’s movements to that extent unless they were living in the same house. 24 See if there is any wicked way in me, In Genesis 14:22, Yahweh is referred to as Creator (qanah) and in Deuteronomy 32:6 the nation is created through the use of both verbs qanah and ‘asah. Or where shall I flee from your presence? The psalmist further prays that Yahweh will guide him “in the everlasting way” (derek). ‘osem) wasn’t hidden from you when I was made in secret, woven together in the depths of the earth. The God who appears to Israel on Mount Sinai in a theophany is the same God who exacts judgment moments later at the base of that very mountain. This “I-Thou” relationship, and the accompanying pervasive, intimate presence of God, roots the psalmist's hope and comfort—as well as our own. We don’t know. If that is possible, why should we be surprised that the one who created us would know us better than we ourselves––and better than the best-trained counselor? However, the Lord understands perfectly how this truth fits into all other truths about the creation. The psalmist acknowledges that Yahweh created him, so Yahweh has a special place in his heart. (To the chief Musician, A Psalm of David.) 1, 2, 4, 6, 14, 23 [2x]), thereby repeatedly reinforcing the “I-Thou” relationship between the psalmist and God. Enter. Psalm 139:7-10, 12 “Where shall I go from your Spirit? 4 Before a word is on my tongue you know it completely, O Does the psalmist mean awakening from sleep or meditation? (Psalm 139:15-16). Psalm 139 reflects on the human condition, and specifically God’s interaction with the individual human experience. has pastored on Capitol Hill and with the Evangelical Covenant Church in Michigan. 3 You search out my path and my lying down, I can’t attain it. 2 you know when I sit and stand; * a. you understand my thoughts from afar. As the psalmist was given pause by the thought of God’s pervasive presence, we too should be inspired and taken aback. Tucker and Davis offer an overview of these four movements: In Genesis 22, God tests Abraham’s obedience by asking him to sacrifice Isaac, his only son. This verse states that Yahweh had foreknowledge of the psalmist’s life before he was born. Psalm 139 is a personal prayer and song of praise to God. Try me, and know my thoughts. But what does the psalm mean and how are its four poetic movements connected? It sings the omniscience and omnipresence of God, inferring from these the overthrow of the powers of wickedness, since he who sees and hears the abominable deeds and words of the rebellious will surely deal with them according to his justice. It is more analytical and less emotional than hagar, and is therefore less winsome––less charming. The authors also note the unusual use of “created.”. And laid Your hand upon me. Of David. But verses 9-12 suggest that the psalmist finds God’s presence comforting, not threatening. Enhance your school’s traditional and online education programs by easily integrating online courses developed from the scholars and textbooks you trust. 14b (Downers Grove, Illinois:  Inter-Varsity Press, 1973), Limburg, James, Westminster Bible Companion: Psalms (Louisville: Westminster John Knox Press, 2000, Mays, James Luther, Interpretation: Psalms (Louisville: John Knox, 1994), McCann, J. Clinton, Jr., The New Interpreter’s Bible: The Book of Psalms, Vol. Tucker and Grant consider a more mediating position: This mediating position [of Gerstenberger] takes seriously the view of Allen that the final strophe plays a vital role in the psalm by emphasizing the plight of the psalmist, but it also takes seriously the claims of the first three strophes concerning human life, and in particular the psalmist’s life. Listen to God. He makes himself exceedingly vulnerable here, asking Yahweh to use all his Godly powers to probe the depths of the psalmist’s being to expose any wickedness that he might find there. In verse 5 God is said to “hem in” the psalmist, and in verse 7 he queries, “Where can I flee from you presence?” Both images (being hemmed in and fleeing) nearly always carry a negative connotation. “In Babylonian Aramaic, the term refers to a formless mass or an incomplete vessel. Tucker and Grant note several verses that seems to suggest the weightiness that comes with the nearness of God’s presence in offering comfort: Then there are the images of God’s hand that further illustrate this “flight and fascination” with God’s presence in the psalm: This tenuous balance between “flight and fascination” exists throughout Scripture. Add Psalms, Volume 2 to your library today and you will grasp the original meaning, exegetical context, and contemporary significance of these precious biblical poems, hymns, and prayers. We find ourselves doing hateful things––and failing to live according to treasured values (Romans 7:15-20). The left brain is usually associated with logic and mathematics, and that better fits zarah. 11-12). A Psalm by David. Because God has known us, fully known us, we can trust in him when the world goes awry and seems to be in open rebellion against his ways (vv. In verses 13 and 15, the poet invokes images of knitting and weaving to explain the care with which God created him. Gen 47:19; 49:30; Lev 22:11; Jer 32:7). (914). 5 You hem me in behind and before. These merisms follow the Lord’s searching of the psalmist, where thereafter he knows him. As they explain: A merism is a poetic technique that expresses a totality by mentioning two parts, typically polar opposites … Poetically speaking, a merism provides vivid images that are meant to replace more abstract concepts such as “all,” “every,” or “always.” Given this intended usage, a merism is meant to be understood figuratively or metaphorically, but not literally. Not only would Yahweh be there beside him, but Yahweh would also lead and hold him. Others insist the psalm is a prayer of an unjustly accused person, given the final strophe, while some have suggested it is a complaint uttered by a psalmist in the midst of hostility.Others still highlight the wisdom themes present and prefer a “meditation” or “wisdom meditation” label. Know. (Nashville: Abingdon Press, 2006-2009), VanGemeren, Willem A. In the Psalm he recalls the attributes of the God to whom he prays. The word kilyah means kidney or heart or internal organs. when I was made in secret, The first three strophes praise God for his comprehensive knowledge of the psalmist, the fullness of his presence in the world, and his power as Creator. The darkness is like light to you” (vv. Psalm 139:16 “Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be.” Explanation and Commentary of Psalm 139:16. Impossible! Admonition to the wicked and comfort to the pious are alike implied inferences from these doctrines. Is this a subtle reference to the resurrection? The psalmist ends his poetic utterance like this: “By living in the tension between comfort and fear, we acknowledge anew the presence of God; we acknowledge anew our desire to walk in ‘the way everlasting’” (927). You laid your hand on me” (v. 5). To modern readers, this pa... Shout. “The verb ‘to search’ (haqar) can refer to searching out land (Judg 18:2) or searching out a city (2 Sam 10:3), but often, especially in the wisdom literature, the verb means ‘to search’ in the sense of ‘to examine’” (917). 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. If you have any questions, please review our. 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