psalm 139 commentary spurgeon
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p. 181. explains it of the quiet rest in sleep; this the Lord knew when he betook himself to it, and to whose care he committed himself and family; under whose protection he laid himself down, and on whom he depended for safety, Psalm 4:8. or though he is afar off in the highest heavens, yet he sees into the hearts of men, and is privy to all their thoughts. 28. v. 1, 2. as the measurer of the earth and sea, and of the sand without number; and Archimedes wrote a book called ψαμμιτηςF24Vid. try me, and know my thoughts; he had tried him, and knew every thought in him, Psalm 139:1. Or, "from thy face"F5מפניך "a facie tua", Pagninus, Junius & Tremellius, Piscator. Jeremiah 31:26) of one who is asleep and dreaming. IV. SchultensF1Animadv. as wicked men do, in their hearts, in their words, and in their actions. The same phrase is used of Christ's descent into this world, into the womb of the virgin, where his human nature was curiously wrought by the finger of the blessed Spirit, Ephesians 4:9. 1610. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855. Rather God himself is meant, who is a Spirit, John 4:24 not a body, or consisting of corporeal parts, which are only ascribed to him in a figurative sense; and who has something analogous to spirit, being simple and uncompounded, invisible, incorruptible, immaterial, and immortal; but is different from all other spirits, being uncreated, eternal, infinite, and immense; so that there is no going from him, as to be out of his sight; nor to any place out of his reach, nor from his wrath and justice, nor so as to escape his righteous judgment. Among the days which were preformed in the idea of God (cf. of It may be interpreted of the thoughts which David had of God in his meditations of him, which were sweet, precious, and comfortable to him; of his lovingkindness to him, covenant grace, precious promises, and gracious dealings with him; but the former sense seems best. Turnebi Advers. It is the confession of the omniscience that is united with the omnipotence of God, which the poet here gives utterance to with reference to himself, just as Jahve says with reference to Jeremiah, Jeremiah 1:5. We decide in favour of this, because this ולו אחד בהם does not, as ולא אחד בהם, make one feel to miss any היה, and because the ולי which begins Psalm 139:17 connects itself to it by way of continuation. 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. The Targum is. on יצרו, Isaiah 22:11; Isaiah 37:26) there was also one, says the poet, for the embryonic beginning of my life. "Their sums" are powerful, prodigious (Psalm 40:6), and cannot be brought to a summa summarum. , that sand flies number, that is, is not to be numbered; though the Pythian oracle boastingly saidF20Apud Herodot. He falls asleep over the pondering upon them, wearied out; and when he wakes up, he is still with God, i.e., still ever absorbed in the contemplation of the Unsearchable One, which even the sleep of fatigue could not entirely interrupt. which some interpret literally, the wind being God's creature; which he brings out of his treasures, and holds in his fists, and disposes of as he pleases; this takes its circuit through all the points of the heavens, and blows everywhere, more or less.

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