Psalms 139:1-11

1 (138-1) <Unto the end, a psalm of David.> Lord, thou hast proved me, and known me:

2 (138-2) Thou hast known my sitting down, and my rising up.

3 (138-3) Thou hast understood my thoughts afar off: my path and my line thou hast searched out.

4 (138-4) And thou hast foreseen all my ways: for there is no speech in my tongue.

5 (138-5) Behold, O Lord, thou hast known all things, the last and those of old: thou hast formed me, and hast laid thy hand upon me.

6 (138-6) Thy knowledge is become wonderful to me: it is high, and I cannot reach to it.

7 (138-7) Whither shall I go from thy spirit? or whither shall I flee from thy face?

8 (138-8) If I ascend into heaven, thou art there: if I descend into hell, thou art present.

9 (138-9) If I take my wings early in the morning, and dwell in the uttermost parts of the sea:

10 (138-10) Even there also shall thy hand lead me: and thy right hand shall hold me.

11 (138-11) And I said: Perhaps darkness shall cover me: and night shall be my light in my pleasures.

Psalms 139:1-11 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.