(7-16) The psalmist's hatred to sin, and desire to be led aright. But Yahweh is not an enemy set on the psalmist’s destruction, as would normally be the case in a siege. 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. 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. Tucker and Grant explain that in the Old Testament, “‘anxious thoughts’ can be the result of night visions (Job 4:13) or defamatory rhetoric (Job 20:2), as well as the fear of being mistreated by others (Ps 94:19). The psalmist is speaking out of his zeal for Yahweh. Light and darkness are used in both Old and New Testaments as metaphors for good and evil––order and chaos––security and danger––joy and sorrow––truth and untruth––life and death––salvation and condemnation (Isaiah 5:20; 9:2; John 3:19-21; 2 Corinthians 4:4; Ephesians 4:17-18). Here’s why: The God who has known us from our very beginnings is the God who has watched us all along. See if there is any wicked way in me, and lead me in the everlasting way” (Hebrew: derek ) (vv. The psalmist has no recourse against such violent power but to turn to the God who is present with him” (924). Commentary, Psalm 139:1-6, 13-18, Shauna Hannan, Preaching This Week, WorkingPreacher.org, 2015. 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. ), Eerdmans Dictionary of the Bible (Grand Rapids: William B. Eerdmans Publishing Co., 2000), Mounce, William D., (ed. While the psalmist might not understand that the feelings he expressed in verses 19-22 do not accord with Yahweh’s will for his life, he nevertheless knows that he harbors the potential for wickedness. Tucker and Davis offer an overview of these four movements: The language adopted in the first two strophes underscores the dominance of the “I-Thou” relationship in the poem. 24 See if there is any wicked way in me, the light around me will be night;”. But this verse takes it a step further. 18 If I would count them, they are more in number than the sand. 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. And by beginning he really means beginning—as in the embryo stage! What is your source for the confidence you need to face the headwinds of life? Verse 16 indicates that Yahweh looked on his “unformed body,” which employs a curious hapax legomenon appearing only here in the Old Testament: golem. 4 For there is not a word on my tongue, 1 O LORD, you have searched me and you know me. We are often confused, conflicted, and short-sighted. “If I say, ‘Surely the darkness will overwhelm me; the light around me will be night;’ They’ve abrogated any relationship with God. You laid your hand on me. You have searched me and known me: David prayed to Yahweh, understandin… The Israelites thought of their bodies holistically. Copyright © 2020 HarperCollins Publishers. If I say, “Surely the darkness will hide me. Enhance your school’s traditional and online education programs by easily integrating online courses developed from the scholars and textbooks you trust. This verse states that Yahweh had foreknowledge of the psalmist’s life before he was born. The word yada has various meanings. Yahweh has taken the initiative to know the psalmist in depth, which sounds like a lover seeking to understand the beloved. 19–22). He is not describing an occasional presence, but one that is ongoing and enduring. 12 even the darkness doesn’t hide from you, You knit me together in my mother’s womb. Even there, God is present in his life. Pursue a deeper knowledge of God through self-paced college- and seminary-level online courses in Old and New Testament studies, theology, biblical Greek, and more. These merisms follow the Lord’s searching of the psalmist, where thereafter he knows him. The second part of Psalm 139:13 continues this motif, confessing God’s presence with the psalmist from the very beginning of existence by indicating that the psalmist was knit together in his mother’s womb. My soul knows that very well. The word yare (fearfully) means fear or reverence or to be awesome. 4 Before a word is on my tongue you know it completely, O In the presence of Yahweh, “night shines as the day.” Darkness is like light to Yahweh, because he brings the light of his presence into dark places––so we need not fear darkness when Yahweh is near. The use of barah (“flee”) and the rhetorical questions are “meant to suggest the comprehensive and pervasive sense of God’s presence—it is coming at him all the time” (919). all the days ordained for me were written in your book. Listen to God. With a holy satisfaction in our own integrity, concerning which we may appeal to God, Ps. the days that were ordained for me, 17-18a). The psalmist acknowledges that Yahweh has searched (haqar) him and known (yada) him. Is this a subtle reference to the resurrection? Regardless of where he flees—going up to heaven or down into the depths, traveling east or west—“he can escape neither the grasp nor the notice of Israel’s God” (920). 4 Even before a word is on my tongue,. when I was made in secret, and lead me in the everlasting way. The psalmist feels surrounded or trapped. 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 He simply understands that even God’s corrective action is expressive of his pervasive presence. 14 I will give thanks to you, I praise you because I am fearfully and wonderfully made; when I was woven together in the depths of the earth. Through his petitions the psalmist aligns himself with God and asks for God to redress his present circumstances. But the psalmist expresses his faith that, in the presence of Yahweh, there is no night––no darkness. The psalmist could see the dawning sky, but couldn’t imagine visiting it. (Psalm 139:15-16). Psalm 139 is the 139th psalm of the Book of Psalms, generally known in English by its first verse, in the King James Version, "O lord, thou hast searched me, and known me. These seven commands form the backbone of one of the most instructive psalms on giving grateful praise to the Lord: Psalm 100. “Because the psalmist desires the presence of God, he seeks to eradicate anything in his own life that might vitiate that life-giving relationship” (925). The darkness quickly ceases to be darkness because of the radiant light of God. Yahweh sees clearly what the psalmist sees only dimly, as if in a primitive mirror (1 Corinthians 13:12). Yet as the poem draws to a close, it is the psalmist’s nearness to God (v. 18b) that gives him cause for hope even in the face of impending threats. It’s lofty. ), The New Interpreter’s Dictionary of the Bible, 5 vol. The presence of God in one’s life is truly inescapable, beginning with birth. However, the Lord understands perfectly how this truth fits into all other truths about the creation. The psalmist’s life force acknowledges the wonder of Yahweh’s works. (914–15). and settle in the uttermost parts of the sea; 10 Even there your hand will lead me, “For there is not a word on my tongue, but, behold, Yahweh, you know it altogether” (v. 4). with all my ways you are familiar. Behold, O Lord, You know it all.. 5 You have enclosed me behind and before,. Similarly, the reference to Yahweh’s “grasp” of the psalmist in verse 10b leaves open whether this action is positive or negative, a comfort or cause for fear. PSALM 139 * The All-knowing and Ever-present God. Pastor Lloyd says, "In the opening six verses of Psalm 139, there are eight different Hebrew words that stack up to tell you that God knows your story intimately." 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. Long before God “fearfully and wonderfully made” you, he knew what you would be like and what you would do. Both we and God, for example, know that the statement “two plus two equals four” is a true statement, that it corresponds to reality. 23–24).” (927). 19 If only you, God, would kill the wicked. B. Eerdmans Publishing Co., 2014), Gower, Ralph, The New Manners and Customs of Bible Times (Chicago: Moody Press, 1987), Kidner, Derek, Tyndale Old Testament Commentaries: Psalms 73-150, Vol. You perceive my thoughts from afar. What has been already said of deeds and thoughts is now extended to "words." Both are powerful ways for the lover to know the beloved. When You Feel Like a Nobody Going Nowhere - Psalm 139; Grace Relations - Acts 10; How Giving Makes You Joyful - Philippians 4; In this sermon, Lloyd Stilley uses Psalm 139. Of David. 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. Yahweh created him. But we do know that the psalmist feels strongly the presence of God––a presence that he knows will always be available to him. Yet in verse 5 he confesses that God laid his hand upon him. 1 For the leader. They have become my enemies. When we feel this way, we would do well to do what the psalmist has done, which is to address our concerns to God in prayer. The prayer of the writer of Psalm 139, King David, showed that he obviously wanted to be in the centre of the will of God. Where can I flee from your presence?” (v. 7) he begins. The reciprocal is also true. However, “Rarely do hymns remind us of the kind of pervasive presence of God in our lives that might prompt a sense of holy fear. “Where could I go from your Spirit? ; and Briggs, Charles A., The Brown-Driver-Briggs Hebrew and English Lexicon (Peabody, Massachusetts: Hendrickson Publishers, 1906, 2004), Doniach, N.S. We are all sinners (Romans 3:23), and that would include the psalmist. Worship. . Surely there are times when we would be embarrassed to think of God watching our every move. 6 This knowledge is beyond me. This knowledge is firmly in view through the rest of this first strophe, where the reach of Yahweh’s knowledge extends to even the psalmists thoughts (v 4). It is no wonder that the lectionary omits these verses. For the Chief Musician. Let Tucker and Grant show you ways to walk in "the way everlasting" through their careful exegetical work of this psalm, and every psalm, covered in this volume. O LORD, You have searched me and known me.You know my sitting down and my rising up;You understand my thought afar off.You comprehend my path and my lying down,And are acquainted with all my ways.For there is not a word on my tongue,But behold, O LORD, You know it altogether.You have hedged me behind and before,And laid Your hand upon me.Such knowledge is too wonderful for me;It is high, I cannot attain it.a. There is a point of contact between our knowledge and God’s knowledge. Not really. (New Haven: Yale University Press, 2007), Freedman, David Noel (Ed. The issue of Davidic authorship of the psalms is sufficiently complex that I can’t do it justice. In the first strophe "you" serves as the subject of nearly all the verbs, while in the second strophe, "I" dominates throughout. 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. The authors don’t believe a dichotomy of meaning is warranted. If I would count them, they are more in number than the sand” (vv. “In your book they were all written, the days that were ordained (Hebrew: yasar––formed or fashioned) for me, when as yet there were none of them” (v. 16b). The psalmist says that Yahweh has searched him. However, some references say bones, which is ‘esem––not ‘osem. “The psalmist acknowledges that human creation, from its beginning, is a mystery and a wonder known only to God” (921). 1 O Lord, You have searched me and known me.. 2 You know when I sit down and when I rise up;. 139:10). 1, 2, 4, 6, 14, 23 [2x]), thereby repeatedly reinforcing the “I-Thou” relationship between the psalmist and God. 20 For they speak against you wickedly. woven together in the depths of the earth. It’s lofty. Your form could not be submitted. 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. 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. A psalm of David. 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. For further study, see Craig C. Broyles, New International Biblical Commentary: Psalms, pages 26-31 and A.A. Anderson, The New Century Bible Commentary: Psalms (1-72), pages 43-45. But the psalmist declares that, if he were to find himself in one of those distant places, he would find Yahweh there. “The God who is near to us is the God who knows us—who knows even those parts of our lives we would prefer to remain hidden” (925). Gen 47:19; 49:30; Lev 22:11; Jer 32:7). for I am fearfully and wonderfully made. The one who creates always has a special place in his/her heart for that which he/she has created––and so it is with Yahweh. I can’t attain it. “The hymnic nature of the first eighteen verses seems to support the claims of Hermann Gunkel and Claus Westermann” (915). The verb yada‘, “to know,” occurs seven times in the poem (vv. My soul (Hebrew: nepes) knows that very well” (v. 14b). This “I-Thou” relationship, and the accompanying pervasive, intimate presence of God, roots the psalmist's hope and comfort—as well as our own. He knows our every movement hour by hour and day by day. even the darkness doesn’t hide from you, but the night shines as the day. Or where could I flee from your presence? 7-8). David not only asked, but was prepared to listen to all that God would reveal to him … Psalm 139 is a personal prayer and song of praise to God. The final strophe, however, shifts both in focus and tenor. This is one of a number of psalms that include a superscription concerning David. 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 psalmist further prays that Yahweh will guide him “in the everlasting way” (derek). And he petitions God to act because they are against him, God himself. As the verses immediately following Psalm 139:14 say, "My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Hers is a 24/7 job, at least while the child is small. Admonition to the wicked and comfort to the pious are alike implied inferences from these doctrines. A Psalm by David. 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. 2 You know my sitting down and my rising up. Yahweh is indeed close enough to bind him up (in support) but also ‘to lay siege’ to him, should doing so be warranted” (918). The names of the righteous are inscribed there, and that record will prove decisive at the last judgment. While we might imagine that no one could possibly know us better than we know ourselves, that is far from true. 139:6 with the next paragraph. What those people had in abundance was mystery. There are a number of reasons, including the fact that “several Davidic psalms refer to the ‘temple’ (e.g., 5:7, 27:4; 65:4; 68:29” (Broyles, 28)––but the temple was built by David’s son, Solomon, and was not in existence during David’s lifetime. Enter. However, Yahweh is never far from us. As a finite man the psalmist cannot even begin to understand the infinite God. 11 If I say, “Surely the darkness will overwhelm me; He is the One who knows all things. If I make my bed in Sheol, behold, you are there!” (vv. He has made a deliberate effort to know him. Before exploring the meaning of this passage in detail, here is the whole psalm for your consideration from the NIV: You discern my going out and my lying down; If I go up to the heavens, you are there; if I make my bed in the depths, you are there. And laid Your hand upon me. Get updates from Zondervan Academic directly in your inbox. He likens that task to trying to count every grain of sand. Today with surveillance cameras and tracking devices, it no longer seems odd that someone might know our sitting down and rising up. The wings of the dawn and the uttermost parts of the sea stand for incomprehensibly distant and remote places. He knows our thoughts from afar. However, we need to acknowledge two things about these verses: 23 Search me, God, and know my heart. The supplicant David, then, blends wisdom themes with a complaint in offering his psalm of prayer and worship before the Lord. “How precious to me are your thoughts, God! And because God has known us, fully known us, we should be compelled to ask God to search us to see whether there is any offensive way in us (vv. In the Psalm he recalls the attributes of the God to whom he prays. At the start, they offer a unifying thread that serves as an interpretive key: As in Psalm 138, the writer of Psalm 139 announces the threats that befall him and pleads for God’s action (Ps 139:19–22). And there is the “challenge,” so to speak, of worshiping a God who is intimately personal with his creation. You laid your hand on me” (v. 5). 22 I hate them with perfect hatred. To modern readers, this pa... Shout. In this context, the psalmist is saying that Yahweh knows him relationally––experientially. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc. Please check errors and resubmit. The word sur (hem me in) usually means to besiege. “When I wake up, I am still with you” (v. 18b). Try me, and know my thoughts. (17-24) Verses 1-6 God has perfect knowledge of us, and all our thoughts and actions are open before him. “I will give thanks to you, for I am fearfully (Hebrew: yare) and wonderfully made” (v. 14a). The final strophe abruptly shifts from hymnic language to more petitionary language. Yahweh lays his hand on the psalmist to steady him––to reassure him––to guide him––to strengthen him––not to trap him. 8 If I ascend up into heaven, you are there. Chapter 139 God knows all things. Give thanks. The verb “to hem in” (tsur) or “to bind” is an equivocal term that can mean Yahweh makes him secure, but in some contexts also means “laying siege.” So which is it? Is hagar superior to zarah? Psalm 139:7-10, 12 “Where shall I go from your Spirit? Now the psalmist pulls back from the panoramic view of Yahweh’s love to focus on one detail. 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. This Psalms commentary, which is part of the NIV Application Commentary Series, helps readers learn how the message of the Psalms can have the same powerful impact today that it did when they were first written. Readers through the centuries have interpreted “A Psalm of David” to mean “A Psalm written by David,” but a number of scholars question that interpretation today. We can be grateful that Yahweh loves us enough to use both ways to understand us. The emphasis here is not on workmanship, but on the mystery of creation itself. The soaring language of praise and confession in the first three strophes abruptly ends in verse 18, only to be followed by more ominous and troubling language in the final strophe. 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