PSALM 139
In this Psalm David, that he may dismiss the deceptive coverings under which most men take
refuge, and divest himself of hypocrisy, insists at large upon the truth that nothing can elude the
divine observation — a truth which he illustrates from the original formation of man, since he who
fashioned us in our mother’s womb, and imparted to every member its particular office and function,
cannot possibly be ignorant of our actions. Quickened by this meditation to a due reverential fear
of God, he declares himself to have no sympathy with the ungodly and profane, and beseeches
God, in the confidence of conscious integrity, not to forsake him in this life. 199
To the chief Musician, a Psalm of David.
Psalm 139:1-6
O Jehovah! thou hast searched me, and knowest me. 2. Thou hast known my downsitting
and mine uprising, thou understandest my thought afar off. 3. Thou besiegest my path, and my
lying clown, and art acquainted with all my ways. 4. For there is not a word in my tongue, but lo!
O Lord! Thou knowest it altogether. 5. Thou hast shut me up behind and before, and hast laid thine
hand upon me. 6. Thy knowledge is wonderful above me: 200 it is high, I cannot attain to it.
1.O Jehovah! thou hast searched me David declares, in the outset of this Psalm, that he does
not come before God with any idea of its being possible to succeed by dissimulation, as hypocrites
will take advantage of secret refuges to prosecute sinful indulgences, but that he voluntarily lays
bare his innermost heart for inspection, as one convinced of the impossibility of deceiving God. It
199 This Psalm has often been admired for the grandeur of its sentiments, the elevation of its style, as well as the variety and
beauty of its imagery. Bishop Lowth, in his 29th Prelection, classes it amongst the Hebrew idyls, as next to the 104th, in respect
both to the conduct of the poem, and the beauty of the style. “If it be excelled,” says he, “(as perhaps it is) by the former in the
plan, disposition, and arrangement of the matter, it is not in the least inferior in the dignity and elegance of its sentiments, images,
and figures.” “Amongst its other excellencies,” says Bishop Mant, “it is for nothing more admirable than for the exquisite skill
with which it descants on the perfections of the Deity. The Psalmist’s faith in the omnipresence and omniscience of Jehovah is
in the commencement depicted · with a singular and beautiful variety of the most lively expressions: nor can anything be more
sublime than that accummulation of the noblest and loftiest images, in the 7th and following verses, commensurate with the
limits of created nature, whereby the Psalmist labors to impress upon the mind some notion of the infinity of God.” If we compare
this sacred poem with any hymn of classical antiquity in honor of the heathen deities, the immense superiority of the sentiments
it contains must convince any reasonable person that David and the Israelites, though inferior in other respects to some other
nations, surpassed them in religious knowledge. No philosopher of ancient times ever attained to such sublime views of the
perfections and moral government of God as the Hebrew Prophets. How are we to account for this difference but on the supposition
of the divine origin of the religion of the Hebrews? On any other supposition these Psalms are a greater miracle than any of those
recorded by Moses.
Bishop Horsley refers the composition of this Psalm to a later age than that of David. “The frequent Chaldaisms,” says he,
“of the diction, argue no very high antiquity.” Dr. Adam Clarke, on the same ground, argues that it was; not written by the sweet
singer of Israel, but during or after the time of the captivity. Other critics, however, maintain that the several Chaldaisms to be
found in it afford no foundation for such an opinion. “How any critic,” says Jebb, “ can assign this Psalm to other than David, I
cannot understand. Every line, every thought, every turn of expression and transition is his, and his only. As for the arguments
drawn from the two Chaldaisms which occur, ( for , and for ,) this is really nugatory. These Chaldaisms consist merely
in the substitution of one letter for another very like it in shape, and easily to be mistaken by a transcriber, particularly by one
who had been used to the Chaldee idiom: but the moral arguments for David’s author-ship are so strong as to overwhelm.’my
such verbal or rather literal criticism, were even the objections more formidable than they actually are.” — Jebb’s Literal
Translation of the Psalms, etc., volume 2.
200 “C’est par dessus moy et ma capacite .” — Fr. Marg. “That is, above me and my capacity.”
129John Calvin Comm on Psalms (V5)
is thine, he says, O God! to discover every secret thought, nor is there anything which can escape
thy notice, He then insists upon particulars, to show that his whole life was known to God, who
watched him in all his motions — when he slept, when he arose, or when he walked abroad. The
word , rea, which we have rendered thought, signifies also a friend or companion, on which
account some read — thou knowest what is nearest me afar off, a meaning more to the point than
any other, if it could be supported by example. The reference would then be very appropriately to
the fact that the most distant objects are contemplated as near by God. Some for afar off read
beforehand, in which signification the Hebrew word is elsewhere taken, as if he had said — O
Lord, every thought which I conceive in my heart is already known to thee beforehand. But I prefer
the other meaning, That God is not confined to heaven, indulging in a state of repose, and indifferent
to human concerns, according to the Epicurean idea, and that however far off we may be from him,
he is never far off from us.
The verb , zarah, means to winnow as well as to compass, so that we may very properly read
the third verse — thou winnowest my ways,201 a figurative expression to denote the bringing of
anything which is unknown to light. The reader is left to his own option, for the other rendering
which I have adopted is also.appropriate. There has been also a difference of opinion amongst
interpreters as to the last clause of the verse. The verb , sachan, in the Hiphil conjugation, as here,
signifies to render successful, which has led some to think that David here thanks God for crowning
his actions with success; but this is a sense which does not at all suit the scope of the Psalmist in
the context, for he is not speaking of thanksgiving. Equally forced is the meaning given to the words
by others — Thou hast made me to get acquainted or accustomed with my ways; 202 as if he praised
God for being endued with wisdom and counsel. Though the verb be in the Hiphil, I have therefore
felt no hesitation in assigning it a neuter signification — Lord, thou art accustomed to my ways,
so that they are familiar to thee.
For there is not a word, etc . The words admit a double meaning. Accordingly some understand
them to imply that God knows what, we are about to say before the words are formed on our tongue;
others, that though we speak not a word, and try by silence to conceal our secret intentions, we
cannot elude his notice. Either rendering amounts to the same thing, and it is of no consequence
which we adopt. The idea meant to be conveyed is, that while the tongue is the index of thought
to man. being the great medium of communication, God, who knows the heart, is independent of
words. And use is made of the demonstrative particle lo! to indicate emphatically that the innermost
recesses of our spirit stand present to his view.
In verse fifth some read — behind and before thou hast fashioned me;203 but , tsur, often
signifies to shut up, and David, there can be no doubt, means that he was surrounded on every side,
201 Piscator, Campensis, Pagninus, Luther, and our English Version, read “thou compassest.” This no doubt gives the meaning,
of the original, though not the precise idea, which is noticed on the margin of our English Bible to be “winnowest.” The verb ,
zarah, employed, signifies to disperse, to fan, to ventilate, to winnow; and here it denotes that as men separate the corn from the
chaff, so God separates between, or investigates, the good and the bad in the daily conduct of men. Hence the Septuagint reads
ἐξιχνίασας , “thou hast investigated.” Bishop Hare, who renders “thou dost compass,” supposes it to be a metaphor taken from
hunting. “Winnowing,” says Archbishop Secker,” would sound uncouth But Mudge hath hit on the word siftest, which, though
an idea somewhat different, suits very well.”
202 “Fecisti assuescere vias meas .” — Lat.
203Thus the Septuagint have ἔπλασάς με, Thou hast formed me . Similar is the rendering of the Syriac. Those who embrace
this view take the verb, as if the root were , yatsar. “But,” says Phillips, “it is certain that the root of must be , to afflict,
press, besiege. Hence the meaning of the verse is, ‘Thou hast so pressed upon, or besieged me, both behind and before, that I
130John Calvin Comm on Psalms (V5)
and so kept in sight by God, that he could not escape in any quarter. One who finds the way blocked
up turns back; but David found himself hedged in behind as well as before. The other clause of the
verse has the same meaning; for those put a very forced interpretation upon it who think that it
refers to God’s fashioning us, and applying his hand in the sense of an artizan to his work; nor does
this suit with the context. And it is much better to understand it as asserting that God by his hand,
laid as it were upon men, holds them strictly under his inspection, so that they cannot move a hair’s
breadth without his knowledge. 204
6.Thy knowledge is wonderful above me Two meanings may be attached to : mimmenni. We
may read upon me, or, inrelation to me, and understand David to mean that God’s knowledge is
seen to be wonderful in forming such a creature as man, who, to use an old saying’, may be called
a little world in himself; nor can we think without astonishment of the consummate artifice apparent
in the structure of the human body, and of the excellent endowments with which the human soul
is invested. But the context demands another interpretation; and we are to suppose that David,
prosecuting the same idea upon which he had already insisted, exclaims against the folly of measuring
God’s knowledge by our own, when it rises prodigiously above us. Many when they hear God
spoken of conceive of him as like unto themselves, and such presumption is most condemnable.
Very commonly they will not allow his knowledge to be greater than what comes up to their own
apprehensions of things. David, on the contrary, confesses it to be beyond his comprehension,
virtually declaring that words could not express this truth of the absoluteness with which all things
stand patent to the eye of God, this being a knowledge having’ neither bound nor measure, so that
he could only contemplate the extent of it with conscious imbecility.
Psalm 139:7-12
Whither shall I go from thy Spirit? rind whither shall flee from thy face? 8. If I ascend up
into heaters, thou art there; if I lie down in the sepulcher, lo! thou art there. 9. Shall I take the wings
of the morning, that I may dwell in the uttermost parts of the sea? 10. Even there shall thy hand
lead me, and thy right hand shall hold me. 11. If I shall say; at least the darkness shall cover me,
and the night shall be light for me; 12. Even the darkness shall not hide from thee, and the night
shall be lightened up as day, and darkness as the light.
7.Whither shall I go from thy Spirit? I consider that David prosecutes the same idea of its being’
impossible that men by any subterfuge should elude the eye of God. By the Spirit of God we are
not here, as in several other parts of Scripture, to conceive of his power merely, but his understanding
and knowledge. 205 In man the spirit is the seat of intelligence, and so it is here in reference to God,
as is plain from the second part of the sentence, where by the face of God is meant his knowledge
find there is no escaping from thee; Thou hast placed thy hand upon me, so that I am quite in thy power.’ The whole passage is
a figure, representing God’s thorough knowledge of man.” — Phillips. “Thou besettest me behind and before, i.e. thou knowest
all my doings as perfectly as if I were begirt by thee on every side.” — Cresswell.
204 “Comme mettant la main sur eux pour los arrester par le collet, ainsi qu’on dit, tellement qu’ils ne peuvent bouger le moins
du monde qu’il ne le scache .” — Fr.
205 Some commentators suppose the third person of the Trinity to be here referred to.
131John Calvin Comm on Psalms (V5)
or inspection. David means in short that he could not change from one place to another without
God seeing him, and following him with his eyes as he moved. They misapply the passage who
adduce it as a proof of the immensity of God’s essence; for though it be an undoubted truth that
the glory of the Lord fills heaven and earth, this was not at present in the view of the Psalmist, but
the truth that God’s eye penetrates heaven and hell, so that, hide in what obscure corner of the world
he might, he must be discovered by him. Accordingly he tells us that though he should fly to heaven,
or lurk in the lowest abysses, from above or from below all was naked and manifest before God.
The wings of the morning,206 or of Lucifer, is a beautiful metaphor, for when the sun rises on the
earth, it transmits its radiance suddenly to all regions of the world, as with the swiftness of flight.
The same figure is employed in Malachi 4:2 . And the idea is, that though one should fly with the
speed of light, he could find no recess where he would be beyond the reach of divine power. For
by hand we are to understand power, and the assertion is to the effect that should man attempt to
withdraw from the observation of God, it were easy for him to arrest and draw back the fugitive.
207
11.If I shall say, etc. David represents himself as a man using every possible method to make
his escape from a situation of embarrassment. So having acknowledged that it was vain to dream
of flight, he bethinks himself of another remedy, and says, If no speed of mine can bear me out of
the range of God’s vision, yet, on the supposition of light being removed, the darkness might cover
me, that I might have a short breath of respite. But this also he declares to be hopeless, as God sees
equally well in the deepest darkness as at noon-day. It is a mistake in my opinion to consider, as
some have done, that the two clauses of the verse are to be taken separately, and read, If I shall say
the darkness will cover me, even the night shall be as light before me — meaning that darkness
would be converted into light, and so though he saw nothing himself, he would stand manifest
before the eye of God. David is rather to be considered as in both clauses expressing what he might
be supposed to feel desirous of, and intimates that, could he only find any covert or subterfuge, he
would avail himself of the license; 208 “if I shall say, at least the darkness will cover me, and the
night be as light for me,” that is, in the sense in which it is so to the robbers or wild beasts of the
forest, who then range at greater liberty. That this is the proper construction of the words we may
infer from the particle , gam. If any one should ‘think it a very unnecessary observation to say
that as respects God there is no difference between light and darkness, it is enough to remind him
that all observation proves with what reluctance and extreme difficulty men are brought to come
forward openly and ‘unreservedly into God’s presence. In words we all grant that God is omniscient;
meanwhile what none would ever think of controverting we secretly make no account of whatsoever,
in so far as we make no scruple of mocking God, and lack even that reverence of him which we
extend to one of our fellow-creatures. We are ashamed to let men know and witness our
delinquencies; but we are as indifferent to what God may think of us, as if our sins were covered
206 Or “of the dawn of the morning.” , shachar, the word employed, “is the light which is seen in the clouds before the rising
of the sun, and it is like as if it; had wings to fly with haste; for in a moment the dawn of the morning is spread over the horizon,
from the end of the east to that of the west.” — Mendlessohn’s Beor.
207 Dathe understands thy hand of God’s gracious presence to defend the Psalmist; and such may be the meaning of the words.
But whether we take them in this sense, or according to Calvin, as expressing man’s being under the power of God, in whatever
part of the world he may be, they illustrate the divine omniscience, which Calvin regards as the chief design of the inspired
writer.
208 “C’est plustost que David prononcant ee propos selon son propre sentiment, entend que pourveu qu’il puisse estre par
quelqne moyen couvert et cache, il aura quelque peu de bon temps ,” etc. — Fr.
132John Calvin Comm on Psalms (V5)
and veiled from his inspection. This infatuation if not sharply reproved will soon change light, so
far as we are concerned, into darkness, and therefore David insists upon the subject at length in
order to refute our false apprehensions. Be it our concern to apply the reproofs given, and stir
ourselves up by them, when we feel disposed to become secure.
Psalm 139:13-16
For thou hast possessed 209 my reins; thou hast covered me 210 in my mother’s womb, 14.
I will praise thee; for I have been made wonderful terribly; marvellous are thy works, and my soul
shall know them well. 15. My strength is not hid from thee, 211 which thou hast made in secret: I
was woven together in the lowest parts of the earth. 16. Thine eyes did see my shapelessness; all
are written in thy book, they were formed by days, and not one of them.
13.For thou hast possessed my reins Apparently he prosecutes the same subject, though he
carries it out somewhat farther, declaring that we need not be surprised at God’s knowledge of the
most secret thoughts of men, since he formed their hearts and their reins. He thus represents God
as sitting king in the very reins of man, as the center of his jurisdiction, and shows it ought to be
no ground of wonder that all the windings and recesses of our hearts are known to him who, when
we were inclosed in our mother’s womb, saw us as clearly and perfectly as if we had stood before
him in the light of mid-day. This may let us know the design with which David proceeds to speak
of man’s original formation, tits scope is the same in the verse which follows, where, with some
ambiguity in the terms employed, it is sufficiently clear and obvious that David means that he had
been fashioned in a manner wonderful, and calculated to excite both fear and admiration, 212 so that
he breaks forth into the praises of God. One great reason of the carnal security into which we fall,
is our not considering how singularly we were fashioned at first by our Divine Maker. From this
particular instance David is led to refer in general to all the works of God, which are just so many
wonders fitted to draw our attention to him. The true and proper view to take of the works of God,
209 “The usual signification of is, to possess, to acquire; but here it is thought to contain the notion of forming, or creating.
The reason of this difference in the sense may be accounted for from the circumstance, that in Arabic there are two verbs to
which may correspond, viz., one to possess, and another to form. So in Genesis 14:19 , God is said to be ‘the possessor ( )
of heaven and earth.’ The Septuagint for , reads ὅς ἔκτισε , who created, and the Vulgate, qui creavit Again in Proverbs 8:22 ,
for the Chaldee has , hath begotten, or created me. From these and other passages it is evident that was supposed by
the ancient interpreters to have the sense of to form, or create; and this meaning seems to be required in the verse before us,
which comports with the next verb.” — Phillips.
210 The “ covering ” here spoken of, is illustrated by Job 10:2 , where God is said to have “clothed us with skin and flesh, and
fenced us with bones and sinews.” “A work so astonishing,” observes Bishop Horne, “that before the Psalmist proceeds in his
description of it, he cannot help breaking forth in rapture at the thought: ‘I will praise thee, for! I am fearfully and wonderfully
made.’”
211 “Ou, mon os n’est point cache de toy .” — Fr. marg. “Or, my bone is not hid from thee.”
212 “Fearfully and wonderfully made Never was so terse and expressive a description of the physical conformation of man
given by any human being. So fearfully are we made, that there is not an action or gesture of our bodies, which does not,
apparently, endanger some muscle, vein, or sinew, the rupture of which would destroy either life or health. We are so wonderfully
made, that our organization infinitely surpasses, in skill, contrivance, design, and adaptation of means to ends, the most curious
and complicated piece of mechanism, not only ever executed ‘by art and man’s device, but ever conceived by the human
imagination.” — Warner .
133John Calvin Comm on Psalms (V5)
as I have observed elsewhere, is that which ends in wonder. His declaration to the effect that his
soul should well know these wonders, which far transcend human comprehension, means no more
than that with humble and sober application he would give his attention and talents to obtaining
such an apprehension of the wonderful works of God as might end in adoring the immensity of his
glory. The knowledge he means, therefore, is not that which professes to comprehend what, under
the name of wonders, he confesses to be incomprehensible, nor of that kind which philosophers
presumptuously pretend to, as if they could solve every mystery of God, but simply that religious
attention to the works of God which excites to the duty of thanksgiving.
15.My strength was not hid from thee That nothing is hid from God David now begins to prove
from the way in which man is at first formed, and points out God’s superiority to other artificers
in this, that while they must have their work set before their eyes before they can form it, he fashioned
us in our mother’s womb. It is of little importance whether we read my strength or my bone, though
I prefer the latter reading. He next likens the womb of the mother to the lowest caverns or recesses
of the earth. Should an artizan intend commencing a work in some dark cave where there was no
light to assist him, how would he set his hand to it? in what way would he proceed? and what kind
of workmanship would it prove? 213 But God makes the most perfect work of all in the dark, for he
fashions man in mother’s womb. The verb , rakam, which means weave together,214 is employed
to amplify and enhance what the Psalmist had just said. David no doubt means figuratively to
213 “The figure,” says Walford, “is derived from the darkness and obscurity of caverns and other recesses of the earth.”
214 “ is ‘to embroider.’” — Phillips. Mant translates the verse thus: —
“By all, but not by thee unknown,
My substance grew, and, o’er it thrown,
The fine-wrought web from nature’s loom,
All wove in secret and in gloom.”
And after observing that the foetus is gradually formed and matured for the birth, like plants and flowers under ground, he
adds — “The process is compared to that in a piece of work wrought with a needle, or fashioned in the loom: which, with all its
beautiful variety of color, and proportion of figure, ariseth by degrees to perfection, under the hand of the artist, framed according
to a pattern lying before him, from a rude mass of silk, or other materials. Thus, by the power and wisdom of God, and after a
plan delineated in his book, is a shapeless mass wrought up into the most curious texture of nerves, veins, arteries, bones, muscles,
membranes, and skin, most skilfully interwoven and connected with each other, until it becometh a body harmoniously diversified
with all the limbs and lineaments of a man, not one of which at first appeared, any more than the figures were to be seen in the
ball of silk. But then, which is the chief thing here insisted on by the Psalmist, whereas the human artificer must have the clearest
light whereby to accomplish his task, the divine work-master seeth in secret, and effecteth all his wonders within the dark and
narrow confines of the womb.” Bishop Lowth supposes that the full force and beauty of the metaphor in this passage will not
be understood, unless it is perceived that the Psalmist alludes to the art of embroidery as consecrated by the Jews to sacred
purposes, in decorating the garments of the priests and the curtains at the entrance of the tabernacle. “In that most perfect ode,
Psalm 139 ,” says he, “which celebrates the immensity of the omnipresent Deity, and the wisdom of the divine artificer in forming
the human body, the author uses a metaphor derived from the most subtle art of Phrygian workmen:
‘When I was formed in the secret place,
When I was wrought with a needle in the depths of the earth.
Whoever observes this, (in truth he will not be able to observe it in the common translations,)and at the same time reflects
upon the wonderful mechanism of the human body, the various amplifications of the veins, arteries, fibres, and membranes; the
‘indescribable texture’ of the whole fabric; may indeed feel the beauty and gracefulness of this well-adapted metaphor, but will
miss much of its force and sublimity, unless he be apprised that the art of designing in needle-work was wholly dedicated to the
use of the sanctuary, and by a direct precept of the divine law, chiefly employed in furnishing’ a part of the sacerdotal habits,
and the veils for the entrance of the tabernacle. ( Exodus 28:39 ; Exodus 26:36 ; Exodus 27:16 ; compare Ezekiel 16:10, 13, 18 .)
Thus the poet compares the wisdom of the divine artificer with the most estimable of human arts — that art which was dignified
by being consecrated altogether to the use of religion; and the workmanship of which was so exquisite, that even the sacred
writings seem to attribute it to a supernatural guidance. See Exodus 35:30-35 ” — Lowth’s Lectures on the Sacred Poetry of the
Hebrews, volume 1.
134John Calvin Comm on Psalms (V5)
express the inconceivable skill which appears in the formation of the human body. When we examine
it, even to the nails on our fingers, there is nothing which could be altered, without felt
inconveniency, as at something disjointed or put out of place; and what, then, if we should make
the individual parts the subject of enumeration? 215 Where is the embroiderer who — with all his
industry and ingenuity — could execute the hundredth part of this complicate and diversified
structure? We need not then wonder if God, who formed man so perfectly in the womb, should
have an exact knowledge of him after he is ushered into the world.
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 , 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 , lo, the , aleph, is often interchangeable with vau; some
read , to him, and others 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
Psalm 139:17-18
215 “Que sera-ce donc quand on viendra a contempler par le menu chacune partie ?” — Fr.
216 “They (my members) have been daily formed, or forming. They were not formed at once, but gradually; each day increasing
in strength and size. This expression is probably parenthetical, so that the last words of the verse will refer to the writing of those
things previously mentioned in God’s register.” — Phillips.
217 “The meaning is,” says Warner, “there was a time when none of those curious parts, of which my form consists, existed.
The germ of them all was planted by thee in the first instance; and gradually matured, by thy power, wisdom, and goodness, into
that wonderful piece of mechanism which the human form exhibits.” Phillips gives a different turn to the clause: “ Andnot one
of them, or among them, was omitted. Not one of the particulars concerning my formation has been left out of thy record.”
135John Calvin Comm on Psalms (V5)
How precious also are thy thoughts unto me, O God! how great the sums of them! 18. If I
should count them, they shall be multiplied above the sand: I have awaked, and am still with thee.
17.How precious also are thy thoughts unto me It is the same Hebrew word, , 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, ( 1 Samuel 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.
Psalm 139:19-24
136John Calvin Comm on Psalms (V5)
If thou shalt slay, O God! the wicked, then depart from me, ye bloody men. 20. Who have
spoken of thee wickedly, thine adversaries have taken [thy name] falsely. 21. Shall not I hold in
hatred those that hate thee, O Jehovah! And strive with those that rise up against thee? 22. I have
hated them with perfect hatred; they were to me for enemies. 21823. Search me, O God! and know
my heart: try me, and know my thoughts; 24. And know whether the way of wickedness be in me,
and lead me throughout the way of this life. 219
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, ( Isaiah 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.
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 , 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
218 “Je les ay tenus pour mes ennemis .” — Fr. “I have held them as my enemies.”
219 “Via seculi .” — Lat. “En la voye du siecle .” — Fr. On the margin of the French Commentary there is the following note
— “C’est, de ce monde ;” — “That is, of this world.”
137John Calvin Comm on Psalms (V5)
all who exalt themselves above the place which they should occupy, act the part of the giants who
warred against heaven.
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, ( Psalm 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, , 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.
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.
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
138John Calvin Comm on Psalms (V5)
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 , 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, ( Isaiah 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.
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.
220 “Car le mot Hebrieu duquel il use en ce passage ne signifie pas indif-feremment tout peche, mais douleur et fascherie ,” etc.
— Fr. “Any way of wickedness — the word rendered after the Septuagint by wickedness means both sorrow, mischief; and idol:
the former is probably the sense in which the Psalmist here uses it, a way of sorrow is a way productive of sorrow, or tending
to sorrow, as is the case ( Psalm 1:7 [sic]) with every wicked way.” — Cresswell.
221 On the margin of the French Commentary Calvin refers to Joshua 23:14 .
139John Calvin Comm on Psalms (V5)
