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INTRODUCTION

This psalm might be considered a hymn to the omniscience of God (vv. 1-6) and omnipresence of God (vv. 7-12), as well as a hymn to His creative artistry (vv. 13-18), along with a thoughtful meditation on the ethical ramifications of God’s holy nature (vv. 19-24).

THE TEXT

“O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, Thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me; It is high, I cannot attain unto it . . . And am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies. Search me, O God, and know my heart: Try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Psalm 139:1-24).

SUMMARY OF THE TEXT

Yahweh knows the psalmist, having searched him out (v. 1). God knows when he sits and when he rises (v. 2), and reads his thoughts at a distance (v. 2). God understands his paths, his lying down, and all his ways (v. 3). Before he speaks, God knows all about it (v. 4). Jehovah goes before him, and comes behind him (v. 5), and rests His hand on him. Such doctrine overwhelms David (v. 6); it is too high.

Where can God be avoided? Nowhere (v. 7). If David ascends to Heaven, God is there (v. 8). If he makes his bed in the lowest places, God is there also (v. 8). If he takes the rays of the sunrise and flies off with them to the most distant seas, Yahweh is there to lead and hold (vv. 9-10). If David tried to hide in the dark, he realizes that darkness and light are all the same to Jehovah (vv. 11-12).

But Yahweh is not just the God of all the omni-immensities—He is a meticulous craftsman as well. God owned his reins (kidneys), which the Hebrews considered the seat of desire and longing—even as those reins were being shaped (v. 13). The human body is an astounded work—stupefying, in fact. It summons nothing but praise, as our soul knows right well (v. 14). We are woven in the womb. God knew everything about what He was doing, as He was doing it in the darkness of the womb (v. 15). God saw what He was going to do in the sketch book of His own sovereign determinations (v. 16)—all of it was planned. David exults in the infinite sum of God’s thoughts, and counts them both infinite and precious (vv. 17-18).

But this great Jehovah is also holy. And as the Holy One, He is the eye of the world. God will certainly slay the wicked (v. 19), and so David banishes them. They speak in godless ways, taking God’s name in vain (v. 20), and so David hates those who hate Yahweh. He is grieved with them (v. 21). He hates them perfectly, and counts them as his own enemies (v. 22). He follows this with an astonishing invitation—search me, O God (v. 23).  Probe and test me, to see if there is any wickedness to be found in me. And lead me in the everlasting way (v. 24).

IMMEDIATE AND EXHAUSTIVE KNOWLEDGE

God knows all things immediately, without any middleman. Although it says here that God “searches out,” it also says He knows from “afar off.” He knows what David is going to say before David does. His knowledge is unmediated. Not only is His knowledge not mediated to Him, His knowledge is not divided. He is never distracted. When you cry out to Him, you have His undivided attention. He knows your going out and your coming in, and that means He knows when you have a parking spot and when you don’t.

This kind of knowledge causes us to blow fuses (v. 6). We cannot attain to it. We cannot comprehend it.

ALL THE WAY PRESENT

The omnipresence of Jehovah is not like pie dough—where the farther you spread it, the thinner it gets. God is everywhere, and everywhere He is, He is entirely there.

But this is Christian orthodoxy, not pantheism. God is everywhere, but it cannot be said that He is everything. He created the material universe, which means that it is distinct from Him. God spoke, and there were two realities: God and not God. But all contingent created reality is contained (somehow) within Him. He encompasses us all, without being identified with the created order. “For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring” (Acts 17:28). He goes ahead of us, and He comes behind.

THE PROFOUND MINIATURIST

 The psalmist confesses that he “is wonderfully made.” The Vulgate rendering of this is exquisite—acu pictus sum, “I am painted as with a needle.” Not only so, but God does this work in the darkness of the womb. But no matter, because darkness and light are all the same to Him (v. 12). The formation of each human being, which He has done billions of times, is an astonishing marvel. We take it all for granted, because we are besotted with our sin.

HOLY, HOLY, HOLY

The fear of the Lord is to hate evil (Prov. 8:13; Amos 5:15). We see in Scripture how David was magnanimous with his personal enemy Saul (1 Sam. 24:5). What we are dealing with here is David’s indignation over these evildoers unwillingness to repent of their bloody and blasphemous wickedness (vv. 19-20).

And so think of it this way. The sovereign and eternal God, the one who has witnessed every grubby thought you ever had, and has witnessed them parade right in front of Him, hands over their eyes, in the firm conviction that if they can’t see, then He must not be able to see, is the same God who knit the Lord Jesus together in the womb of Mary the Virgin. And He did this so that He would have a body that could be nailed to a cross on behalf of all those impudent scamps.

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INTRODUCTION

One of the central things we are called to do is praise the works of the Lord. But the glorious thing is that we are also called to remember that we are ourselves the work of God. God’s wisdom is so intricate and ingenious that He can create works that are capable of praising His works. And that is what we are.

THE TEXT

“A Psalm of David. I will praise thee with my whole heart: Before the gods will I sing praise unto thee. I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: For thou hast magnified thy word above all thy name. In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul. All the kings of the earth shall praise thee, O Lord, when they hear the words of thy mouth. Yea, they shall sing in the ways of the Lord: For great is the glory of the Lord. Though the Lord be high, yet hath he respect unto the lowly: But the proud he knoweth afar off. Though I walk in the midst of trouble, thou wilt revive me: Thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. The Lord will perfect that which concerneth me: Thy mercy, O Lord, endureth for ever: Forsake not the works of thine own hands” (Psalm 138).

SUMMARY OF THE TEXT

The reference in this psalm to the temple should not be sufficient to make us set aside the ascription to David. The psalmist will praise God with a dedicated heart (v. 1), and he will do it in the presence of all the false gods. He will worship toward the temple, praising God’s name for His hesed and truth, because God magnifies His Word above all that His name represents (v. 2). In the day that he cried out, God reinforced the strength of his soul (v. 3). A prediction is then made—all the kings of the earth will praise the King of all the earth (v. 4), and they will sing about the ways of the Lord (v. 5). God is higher than all height, but still has respect for the lowly. The proud He knows also, but is only willing to touch them with a long stick (v. 6). God is one who delivers us from the very midst of trouble (v. 7). God will certainly finish His own work; He knows how to complete it (v. 8). God’s hesed is forever, and the psalmist consequently pleads with Him not to forsake the work of His own hands (v. 8).

THE SINGING OF KINGS

As we are going to see in a moment, God has great regard for the lowly. But He regards the conceited from afar. But in His great kindness and grace, one of the things he does is that He condescends to invite even kings into His kingdom. And one of the great wonders of grace is that they come. This psalm is one of the great promises. God is going to make a great choir out of humbled kings. In vv. 4-5, we see that all the kings of earth are going to sing His praises.

The kings of the earth are told to kiss the Son, lest He be angry (Ps. 2: 10-12). The kings of the earth are going to bring their glory and honor into the New Jerusalem (Rev. 21:24). All the kings will see God’s glory (Is. 62:2). Paul teaches us that God wants all kinds of men to be saved, even kings (1 Tim. 2:1-4). The kings of earth will fear the glory of the Lord (Ps. 102:15).

THE MOST HIGH AND THE LOWLY

Even though God is the Most High God, He nevertheless has concern for the lowly. A lowly and humble creature is not too low for Him to touch. What troubles us is a concern of His. He does not consider us worms. But if we puff ourselves up in our conceits, then we do indeed become worms, very haughty worms.

The issue is not the size of our hands, or the size of our minds. The Lord created us this way, and He declared in the day of creation that our size was, along with all other things, “very good.” What He does not care for is the swollenness of our pride. Sin is not finitude; sin is inflated with massive amounts of spiritual helium.

“For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15, NKJV).

THE WORK OF HIS OWN HANDS

We are indeed the work of God’s hands. The psalmist here prays a prayer that is manifestly within the will of God. We know that it is because of what God promises us.

“I thank my God upon every remembrance of you . . . being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ” (Phil. 1:3–6, NKJV).

Not only has He begun a good work in you, He has begun a good work that is you.

“For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” (Ephesians 2:10, NKJV)

The word rendered workmanship is poiema, and can be rendered as creation, artifact, art-work, or accomplishment. You, my friend, are laid out on God’s workbench.

BROUGHT TO COMPLETION

What man does by himself always comes up empty. As Spurgeon put it, we are talking about “Cain’s sacrifice, Pharaoh’s promise, Rabshakeh’s threats, a Pharisee’s prayer.” But what about Christ’s sacrifice? Christ’s promise? Christ’s threat? Christ’s prayers? What are you trusting? Who are you trusting?

You might be tempted to trust in your own sensations—your afflictions make you feel like you are being crushed beneath the weight of numerous troubles. But take heart. You think you are being crushed like grapes. And so you are, but God is making His specialty wine. What is your vintage?

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INTRODUCTION

This psalm rotates around the hesed of God, coming back to it every other line. This word hesed can be translated any number of different ways—kindness, faithfulness, covenant loyalty, tender-mercies, and the like. The AV supplies the verb endureth every other line, but that is not in the original. The line literally is “for his hesed forever.”

THE TEXT

“O give thanks unto the Lord; for he is good: For his mercy endureth for ever. O give thanks unto the God of gods: For his mercy endureth for ever. O give thanks to the Lord of lords: For his mercy endureth for ever . . .” (Psalm 136:1–26).

SUMMARY OF THE TEXT

So we have in this psalm a litany of gratitude, and each of them is ascribed to the hesed of God. What we are going to see here then is how wide-ranging that beneficence of God actually is.

The first is a summons to thank God for the goodness of God (v. 1). Give thanks to the God over all gods (v. 2). Give thanks to the Lord over all lords (v. 3). God alone is the God of wonders (v. 4). He created the heavens in His wisdom (v. 5), and He spread the earth out over the waters (v. 6). He made the great lights (v. 7), meaning the sun to rule by day (v. 8), and the moon and stars for the night (v. 9).

God struck the firstborn of Egypt out of hesed (v. 10), and delivered Israel from Egypt in consequence (v. 11), with an outstretched arm as an act of strength (v. 12). He split the Red Sea in two (v. 13), making Israel to pass safely through (v. 14), but drowning Pharaoh and his army there (v. 15). He led Israel in the wilderness (v. 16). He struck great kings (v. 17). He slaughtered famous kings (v. 18). Sihon of the Amorites was done (v. 19), and Og, king of Bashan was another (v. 20). God took land away from them and gave to Israel for a heritage (v. 21), even a heritage for Israel his servant (v. 22). He remembered our low estate (v. 23), and redeems us from our enemies (v. 24).

God feeds all the living (v. 25), and we conclude by thanking Him again, thanking the God of heaven (v. 26).

THREE CATEGORIES OF HESED

The first category of God’s hesed is found in the fact that He is the Creator God, and this means that He is the God over all creation (vv. 1-9). The second category is revealed in God’s political providence (vv. 10-24). And the last category is found in the fact that the God of Heaven is the God of ongoing providence—we live in a created order that feeds us (vv. 25-26).

GOD TAKES SIDES

The middle of this psalm makes it absolutely plain that God takes sides. His hesed, His mercy, is seen how He absolutely destroyed the Egyptians. He killed the firstborn of Egypt because of His hesed (v. 10), and He drowned Pharaoh and his army for the same reason (v. 15). God fed Israel from the sky during their time in the wilderness, but that wandering in the wilderness was bookended by two instances of national judgment. Egypt was that era’s superpower, and when God’s hesed toward Israel was done with them, they were little more than a smoking crater. Then on the other end of the forty years, God dispatched Sihon and Og both, and they were described as great and famous kings (vv. 17-18).

God took their land away, and bestowed it on Israel for their own heritage. This was no injustice to them because it was not taken away from them because Israel needed it now. It was taken from them because their iniquity had finally ripened. What had God said to Abraham centuries before? “But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full” (Gen. 15:16).

“For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man” (Deut. 3:11).

“Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess it, and contend with him in battle” (Deut. 2:24).

The conquest of Canaan was in large measure an exercise in giant-killing, with the final stages of that warfare being accomplished by David (1 Sam. 17:49) and his men (2 Sam. 21:19).

But where did these giants come from? How did they make it past the Flood, which was God’s judgment on the whole Nephilim project? The most reasonable answer appears to be that the DNA of giants was preserved on the ark through Ham’s wife, the mother of all the Canaanites, and Canaan is where the giants all were.

CREATION CORNERSTONE

This psalm foregrounds the doctrine of creation, and the goodness of God as revealed in creation. All attempts at evolutionary explanations are attempts (at their best) to background it, to place it at a great distance from us. The more remote it is, the easier it is to take all these things for granted. One of the great blessings of believing in a young earth creation is that we are confronted with the goodness of God. He fashioned the heavens and the earth, and we can see His exquisite design in all that He has made. For example, when the moon covers the sun in an eclipse, it looks like someone stacking a couple of quarters—like a key fitting in a lock.

We are taught in Romans that the two great impulses of the unbelieving heart are the impulse to deny God’s sovereignty (Rom. 1:21), and to deny our responsibility to be thankful to Him (Rom. 1:21). The invitation issued in this psalm confronts both of these unbelieving impulses.

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