Psalms 139:15-24

15 My frame was not unseen by you when I was made secretly, and strangely formed in the lowest parts of the earth.

16 Your eyes saw my unformed substance; in your book all my days were recorded, even those which were purposed before they had come into being.

17 How dear are your thoughts to me, O God! how great is the number of them!

18 If I made up their number, it would be more than the grains of sand; when I am awake, I am still with you.

19 If only you would put the sinners to death, O God; go far from me, you men of blood.

20 For they go against you with evil designs, and your haters make sport of your name.

21 Are not your haters hated by me, O Lord? are not those who are lifted up against you a cause of grief to me?

22 My hate for them is complete; my thoughts of them are as if they were making war on me.

23 O God, let the secrets of my heart be uncovered, and let my wandering thoughts be tested:

24 See if there is any way of sorrow in me, and be my guide in the eternal way.

Psalms 139:15-24 Meaning and Commentary

To the chief Musician, A Psalm of David. This psalm was written by David, when he lay under the reproach and calumnies of men, who laid false things to his charge; things he was not conscious of either in the time of Saul's persecution of him, or when his son Absalom rebelled against him: and herein he appeals to the heart searching and rein trying God for his innocence; and, when settled on his throne, delivered it to the master of music, to make use of it on proper occasions. According to the Syriac title of the psalm, the occasion of it was Shimei, the son of Gera, reproaching and cursing him as a bloody man, 2 Samuel 16:5. Theodoret takes it to be a prophecy of Josiah, and supposes that he is represented as speaking throughout the psalm. Aben Ezra observes, that this is the most glorious and excellent psalm in all the book: a very excellent one it is: but whether the most excellent, it is hard to say. It treats of some of the most glorious of the divine perfections; omniscience, omnipresence, and omnipotence. Arama says, the argument of it is God's particular knowledge of men, and his providence over their affairs.