Psalm 139

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1. Unto the end, a psalm of David.

139:0 This is Psalm 139 in the whole Psalter, 39 in the third part. In the previous Psalm, the perfect man, freed from sin promised that he would offer praise, and invited others to do the same. In this Psalm he shows that he will not turn away again from God or return to the captivity of Babylon, but would make more progress towards God, his end. So the title is fitting, where David is the composer, as well as the perfect man, ordering the Psalm to the end, which is Christ, so that he may move towards him and cleave to him more and more. The Psalm is divided into four parts, according to the four reasons for which he will not turn away from God again: (1) his wonderful knowledge and science, penetrating everything, (2) God's power, enveloping everything: "Where can I go", (3) because of his infinite mercy, attracting and drawing everything to himself: "I praise you, Most High", (4) because of his strict justice, leaving nothing unpunished: "Oh that you would slay the wicked". In the first, he shows (1) the generality of God's wisdom and knowledge, (2) their eminence: "Yet, Yahweh, you know it all", (3) their singularity: "Too overpowering". In the first, there are three points, according to three ways of knowing the Psalmist speaker: (1) by experience and testing, (2) by recognition: "You know my sitting", (3) by simple knowledge: "You discern my thoughts".

Lord, thou hast proved me, and known me:
Yahweh, examine me, and know me yourself!

139:1.1.1 He is speaking in the person of Christ the Head: I praise you, Lord, because you, Father, examined me in my Passion and knew me to be worth to be raised from the dead. —Acts 2:22 Jesus of Nazareth, a man attested to you by God, as the Lord always examines his own. —Sir 27:5 The kiln tests the potter's vessels; so the test of a man is in his reasoning. —Tob 12:13—14 Because you were acceptable to God (Vul), I was sent to put you to the test. —Job 7:18 You visit him every morning and test him every moment. —Wis 3:6 As gold in the furnace, he proved them. —Job 23:10 But he knows the way that I take; when he has tried me, I shall come forth as gold. So he knows by testing and experimenting, and makes this knowledge known to others. —2 Tim 2:19 The Lord knows those who are his. —Gen 22:12 Now I know, that is, I made others know, that you fear God.

2. Thou hast known my sitting down, and my rising up.
You know my sitting and my standing;

139:1.1.2 Here is shown God's knowledge of recognition, and that of two things found in a true penitent: (1) humility, (2) his rising to eternal things. The first is symbolized by sitting, the second by rising. In Christ the Head, the recognition is of his passion and resurrection. The idea is: You, Lord, proved me and know me, and also you know by recognition my sitting, that is, my passion, as far as the Head is concerned, and my standing, which is my resurrection on the third day. As it applies to the penitent, you know my sitting, that is, my humility, and my standing, that is my rising to eternal things. —Micah 7:8 When I fall, I shall rise. When I sit in the darkness, Yahweh will be my light. —Ps 127:2 You who rise early to desire eternal things, after going to bed late by humbling yourselves and being lowly. —Lam 3:63 Look at their sitting and rising.

Note that the Lord proves the saints (1) as a waterskin, to see if it will retain what is poured into it. —Sir 21:14 A fool's mind is like a broken jar — no knowledge at all can it hold. (2) as a vase, (a) to see if it rings well, thanking God as in Job 1:21 Yahweh gave, Yahweh took away. Blessed be the name of Yahweh! (b) exposed to fire to see if it is solid —Sir 27:5 The kiln tests the potter's vessels; so the test of a man is in his reasoning. (c) to see if it is well purified —Sir 2:5 In fire gold is tested, and worthy men in the crucible of humiliation. (3) as a friend, (a) to see if he does not desert him in time of trouble —Sir 6:7 When you gain a friend, first test him. —Sir 12:8 In our prosperity we cannot know our friends. (b) to see if he will endure difficult things for him —Cant 8:7 If a man offered all the wealth of his house for love, he (Vul) would despise it as nothing.

3. Thou hast understood my thoughts afar off: my path and my line thou hast searched out. 4. And thou hast foreseen all my ways: for there is no speech in my tongue.
you discern my thoughts from a distance. My departure and my arrival you survey, and all my travels superintend. The word is not even off my tongue,

139:1.1.3 Here is his knowledge by simple intuition: (1) of thoughts, (2) of feelings by which one secretly goes either towards God or away from him: "My departure", (3) of merits: "my arrival", (4) of acts: "and all my travels", (5) of intentions: "The word". The idea is: You know me by acknowledging me, but also you discern by simple intuition my thoughts from a distance, that is, while I am still in a state of guilt. —Sir 42:20 No thought escapes him, and not one word is hidden from him. —Ps 94:11 Yahweh knows the plans of men. —1 Chron 28:9 Yahweh searches all hearts, and understands every plan and thought.

You understood my thoughts and also my departure, that is, my secret consent to depart from you, like a prodigal son from his father. —Sir 7:5 Parade not your justice before the Lord, because he knows the heart. —1 Sam 16:7 Man looks at the outward appearance, but Yahweh sees the heart. —Job 14:17 My misdeeds would be sealed up in a pouch.

And my arrival/line, that is, the measure of my sin, you survey how much it has cost me. —Is 5:18 Woe to those who tug at guilt with cords of perversity. —Ez 40:3 There was a man with a measuring reed in his hand, to measure out punishment according to the measure of guilt. —Luke 6:36 The measure you give is the measure you will get back.

Fourthly, you know not only all my thoughts and feelings and how much they are, but also all my travels, that is, all my actions. —Job 34:21 His eyes are on every man's ways, and he sees all his steps. —Prov 16:2 Men's ways are all open to his eyes (Vul). —Sir 23:19—20 The eyes of Yahweh are ten thousand times brighter than the sun; they observe every step a man takes... He knows all things before they exist.

Fifthly, continuing from the preceding, you know my intentions, and that my word is not fraudulent, saying one thing while I intend another. —Prov 12:22 Lying lips are an abomination to Yahweh. —Wis 1:11 A stealthy utterance does not go unpunished. It is true of the Head that there is no deceit in him —Is 53:9 & 1 Pet 2:22 He did no wrong; no deceit was found in his mouth. Regarding others, it can be understood as: You know everyone's thoughts, feelings, actions and words. —Sir 42:20 Not one word is hidden from him.

5. Behold, O Lord, thou hast known all things, the last and those of old:
yet, Yahweh, you know it all. Behind and before

139:1.2.1 After describing God's knowledge in general, here he shows its eminence, (1) affirming it, (2) proving it: "you hedge me in". The eminence of his knowledge is asserted in knowing (1) what will happen at the end of time, (2) what happened in times long past. The idea is: You know all that I have mentioned. But, lest anyone say that you know only the present, you know also the last, that is, what will happen at the end of time, and those of old, that is, what happened from the beginning of the world. For to you nothing has passed, and nothing is waiting to happen, because everything is present to you. —Ex 3:14 I am who I am... I AM sent me to you. Thus it the idols were told —Is 41:22 Tell us the former things, what they are, that we may consider them, that we may know their outcome; or declare to us the things to come. You know what is past, how through one man who transgressed we all fell into sin. —Rom 5:19 Through one man's disobedience many were made sinners. And you know the last things, the consequent punishment and mortality of everyone. —Rom 5:12 Through one man sin entered the world, and through sin death. —Gen 3:19 In the sweat of your face... —Job 5:7 Man is born for work.

thou hast formed me, and hast laid thy hand upon me.
you hedge me in, and you lay your palms on me.

139:1.2.2 Here he proves the eminence of God's knowledge, and that by (1) the creation and formation of man (for which maker does not know what he makes?), and (2) punishment inflicted: "and you lay". The idea is: You know everything, the first and the last, and that is clear because you, and no one else, formed me and everyone else in our first parent and in the wombs of our mothers.

And you laid your hand heavily on me. —Job 19:21 Have pity on me, have pity on me, O you my friends, for the hand of God has touched me! —Job 23:2 His hand is heavy in spite of my groaning.

6. Thy knowledge is become wonderful to me: it is high, and I cannot reach to it.
Too overpowering for me is your knowledge, too towering, I cannot master it.

139:1.3 Here he shows the singularity of God's knowledge. (1) He asserts that it is wonderful, in the sense of being singular and unusual. (2) He proves this by (1) its immutability: "too towering", (2) its incomprehensibility: "I cannot master it". The idea is: You knowledge is universal, eminent and also singular, because it is too overpowering for me, because of my sinfulness, with the idea that sin so blinded me that my intellect is altogether unable to reach your knowledge. For there is darkness over my heart. —Gen 1:2 Darkness was on the face of the abyss. —Job 16:16 On my eyelids is deep darkness. —Job 17:13 I spread my couch in darkness.

It is too towering, that is, immutably stable. —Mal 3:6 I, Yahweh, do not change. —James 1:17 with whom there is no shadow or variation due to change.

And I cannot master it, so as to comprehend it, because I am not faultless. —Job 36:26 God is great, and we know him not. —Job 24:29 When he hides his face, who can see him? —Rom 11:33 O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

7. Whither shall I go from thy spirit? or whither shall I flee from thy face?
Where can I go from your spirit? Oh where from your face can I flee?

139:2.1.1 In this second part of the Psalm he shows that he cannot flee from God because of his all—embracing power, enabling him to catch a fugitive anywhere. (1) He asks where he could flee from God, showing that there is nowhere. (2) (He takes counsel, according to the Gloss, on what he should do: "Should I raise my wings", or) he shows that he could not hide, no matter how dark it is around him: "Then I realized". In the first, he asks (1) whether he could escape from God, (2) where he could escape to: "If I climb the heavens". In the first he asks whether he can escape from: (1) the anger of God, (2) his presence: "Oh where from your face". The idea is: You have a wonderful knowledge of everything, and so where can I go from your spirit? — that is, your anger, which is sometimes called "spirit" —Gen 6:3 My spirit shall not abide in man forever, for he is flesh. How could I try to escape your spirit, which fills everything? —Wis 1:7 The Spirit of the Lord has filled the world. Oh where from your face, that is, your presence, can I flee? The answer implied is "nowhere". —Amos 2:14 Flight shall perish from the swift. —Amos 9:1 Not one of them shall get away, not one of them escape. —Wis 16:15 It is impossible to flee from your hand. Therefore Jonah was stupid and suffered something human when he thought that by fleeing to Tarsis he could escape the Lord (Jonah 1). —Gregory: Because God is everywhere, there is no place to flee from him.

8. If I ascend into heaven, thou art there: if I descend into hell, thou art present. 9. If I take my wings early in the morning, and dwell in the uttermost parts of the sea: 10. Even there also shall thy hand lead me: and thy right hand shall hold me.
If I climb the heavens, you are there! If I make Sheol my bed, you are here! Should I raise my wings in the East, to settle in the west of the sea, even there you would lower your left hand on me, and would seize me with your right hand. even there you would lower your left hand on me, and would seize me with your right hand.

139:2.1.2 He shows that there is nowhere to escape to, eliminating three places: (1) the height, which is heaven, (2) the depth, which is hell: "If I make Sheol", and (3) anywhere far from human habitation, and that is beyond the sea: "Should I raise my wings". The idea is: I said that I cannot flee, and that is true, because if I climb the heavens, which is a high place, you are there. —1 Kings 8:27 The heaven and the highest heaven cannot contain you. —Jer 23:24 Do I not fill heaven and earth? —Is 66:1 Heaven is my throne. —Job 11:8 God is higher than the heavens; what can you do? The answer is "nothing". If I make Sheol my bed, you are here! —Job 26:6 Sheol is naked before God. —Job 11:8 And he is deeper than Sheol; what can you know?

Thirdly, there is no escape even somewhere far from human habitation. He speaks metaphorically, saying: I cannot escape your power by going up or by going down, even should I raise my wings like a bird in the morning when the sky is empty, to settle in the west of the sea, where no one lives.

Even there you would lower your left hand on me, because I could not even go across the sea without you, and would seize me with your right hand, that is, with your power. Neither the land nor the sea can be any refuge to me, because you occupy and penetrate everything. —Job 11:9 His measure is longer than the earth and broader than the sea. —Ps 77:19 Your route was over the sea; your robe trained over the heavenly ocean. And it could be said of God's power —Sir 24:5 The vault of heaven I compassed alone, through he deep abyss I wandered.

All this symbolizes three states where man cannot escape God: (1) that of pride: if I climb the heavens, which goes with Isaiah 14:14 I will ascend above the heights of the clouds, I will make myself like the Most High. There you will certainly find me. —Job 20:6—7 Though his height mount up to the heavens, and his head reach to the clouds, he will perish for ever like his own dung. If I make Sheol by bed by desperation, as in Is 14:15 But you are brought down to Sheol, to the depths of the Pit. —Job 17:16 Will my hope go down to the bars of Sheol? Yet you can bring me up from there. —Amos 9:2 Though they dig into Sheol, from there shall my hand take them; though they climb up to heaven, from there I will bring them down. But should I raise my wings, my twofold virtue of charity, according to Is 40:31 Those who wait for Yahweh shall renew their strength, they shall take off with wings like eagles. —Rev 12:14 The woman was given the two wings of the great eagle. And I will settle in the west of the sea, that is, in the extreme bitterness of contrition. —Gen 49:13 Zabulon shall dwell at the shore of the sea. Or the sea is the world. —Sir 43:25 Those who go down to the sea tell part of its story, and when we hear them we are thunderstruck. He who renounces everything for the sake of Christ lives in this far end of the sea. —Mt 19:21 Go, sell what you possess. This they should do early, that is in the dawn of new grace illuminating the soul. —Hosea 6:3 His going forth is as sure as the dawn to go to the end of the sea. There the hand of the Lord is leading. —Deut 8:15 He led you through the great and terrible wilderness. There God's right hand, that is, his power alone, holds sway. —Ps 138:7 Give me victory with your right hand. —Phil 2:13 God is at work in you, both to will and to work for his good pleasure.

11. And I said: Perhaps darkness shall cover me: and night shall be my light in my pleasures.
Then I realized, even in the Dark he observes me, and in the Night daylight is all around me.

139:2.2.1 After showing that he cannot flee God's power, here he shows that neither can he hide from it. (1) He shows how he thought he might hide, (2) he answers that this is impossible: "Even the dark". In the first, (1) he raises the thought that he might hide in the darkness, (2) he says that he enjoyed the darkness: "and in the Night". The idea is: I cannot escape from your power, but can I hide from it? No way, because I said, by deliberating and thinking within myself, that perhaps the darkness shall cover me, as something under a stone is hidden. —Job 37:19 We cannot draw up our case because of the darkness. Then night will become my light in freely and boldly enjoying every pleasure in that darkness, without looking for any other light. —John 3:20 For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. And John 3:19 Men loved darkness rather than light. The Gloss has another interpretation: Observe that if I spread my wings and flew away, you would bring me back and hold me. And yet, fearing to fly, I said: Perhaps the darkness of the troubles and miseries of this life will cover/trample me, that is, knock me down while flying. Or the evil men of this world, who are called darkness, will do so. —Eph 5:8 Once you were darkness, but now you are light in the Lord. And they trample people down. —Hab 1:13 Why are you silent when the wicked swallow up someone who is better than him.

Then I feared that I would not be able to fly and cross the sea because of the night, since I did not trust my own strength. Therefore, because of humility, in the night daylight is all around me, with a miserable condition turned into one of instruction. —Is 28:19 Only vexation will let the ear understand (Vul). —Tob 11: The fish gall opened the eyes of Tobit. —Sir 24:25 It sparkles like the Nile with knowledge gained from the miseries and tribulations of this life. —Jer 6:8 Be warned, Jerusalem. —Lam 1:13 From on high he sent fire; into my bones he made it descend to instruct me. And that in my pleasure, that is, considered in Christ and then looked at. For Christ should be the delight of Christians as a cause, since he brings them delights. —Gen 49:20 Asser's produce is rich, and he shall furnish dainties for kings. —Job 22:26 Then you will delight in the Almighty, that is, you will have an abundance of delights from the Almighty.

12. But darkness shall not be dark to thee, and night shall be light all the day: the darkness thereof, and the light thereof are alike to thee.
Even the Dark is not too dark for you, since the Night shines for you like the day, the Dark like light.

139:2.2.2.1 Here he shows that it was of not use to think of hiding, because the darkness is nothing before the light which God is. (1) He shows that darkness and everything in it are just like daylight before God. (2) He proves this: "Yes, you created". In the first he shows (1) that the darkness is not impenetrable to God, (2) that it is like daylight to him: "since the night", (3) that the two are the same to him: "the dark like light". The idea is: My thought was crazy, because the dark, however deep it is, is not too dark for you, as it is for me or anyone else. For the Night shines for you like the day, so that day and night make no difference to you. So the dark is like light for you.

Another interpretation is that the dark is like light to me as I expect the pleasures which are Christ himself, because the dark, that is, troubles sent by you, O Christ, are not too dark for you, but are made bright. —Nahum 1:1 The burden, i.e. the troubles of this world, of Nineveh. —Is 9:2 Those who dwelt in a land of deep darkness, on them has light shined. —2 Cor 4:6 God who said "Let light shine out of darkness" has shone in our hearts. And the night shines for you, or is illuminated by you, the true light who enlighten everyone. —John 1:9 who enlightens every man coming into the world. He enlightens not only the just and innocent, but also sinners. —Mt 9:13 I did not come to call the just, but sinners. —Ez 18:32 I have no pleasure in the death of anyone; so turn and live.

Or the night can stand for adversity and the day for prosperity, both of which are found in this present life, but God illuminates them both by giving the soul stability, whether in adversity or prosperity. —1 Sam 1:18 And her face was no longer sad. —Phil 4:11 I have learned, in whatever state I am, to be content. The dark, that is, the troubles of this life, is like light, or life's prosperity. —Prov 28:1 The righteous are bold as a lion, without fear. —Ex 13:21 Yahweh went before them by day in a pillar of cloud, and by night in a pillar of fire, and they were well guided in both.

13. For thou hast possessed my reins: thou hast protected me from my mother's womb.
Yes, you created my inmost self, have sheltered me from the womb of my mother.

139:2.2.2.2 Here is the proof that it is impossible to hide in the dark from God, since it is just as clear as the day to him. He proves this (1) by God's control and possession of his heart, (2) by his bringing him from the womb of his mother: "have sheltered me". The idea is: I said that the darkness is like light and vice versa; so I cannot hide. For you possessed my kidneys, that is, you hold in your power all my interior feelings and acts of my will. —Jer 20:12 You test the righteous and see the kidneys and heart. Besides, you sheltered me as your own from the womb of my mother. —Ps 22:10 You brought me from the womb, made me secure at my mother's breast.

Another interpretation is that prosperity and adversity are the same. Whichever one you bring, we are illuminated and stand firm. And that is because you possess my kidneys, having by grace taken possession of my feelings and restraining them from all unchastity. —Wis 8:21 I realized that I could not otherwise possess wisdom/ be continent unless God gave it. —Prov 21:1 The king's heart is a stream of water in the hand of Yahweh. —Lev 3:4—5 The appendage of the liver which he will take away with the kidneys, that is, every interior pleasure, they shall burn on the altar as a burnt offering. The same idea is in Ex 12:11 Let your waist be tied. You sheltered me, lifting me to yourself, from the womb, the evil habits in which I lay, of my mother, the city of Babylon where I stayed as a captive. —Is 42:1 See my servant whom I uphold. —Is 41:10 I will uphold you with my victorious right hand. —Gal 1:15 He set me apart before I was born and called me through his grace.

14. I will praise thee,
I praise you, Most High,

139:3.1 In this part he shows that he will not turn away from God, but rather praise him for his benefits and extensive mercy. (1) He promises to offer praise. (2) He gives a general reason for praise: "because you are awesome". (3) He comes down to specify that reason: "My soul itself". The idea is: Lord, you have so much power and wisdom that I cannot escape or hide from you. Therefore I will not flee, but will praise you with true faith in you.

for thou art fearfully magnified: wonderful are thy works,
because you are awesome. I fall in adoration before you, so dreadful in your deeds.

139:3.2 Then he gives a general reason for praise, which is God's magnificence (1) in himself, (2) in his works: "so dreadful". The idea is: I praise you, as is right, because you are awesome. For we cannot think of you without finding you great and wonderful. Daniel found him so (10:16) O my lord, by reason of the vision pains have come upon me, and I retain no strength. —Deut 10:17 God of gods and Lord of lords, the great, the mighty, and the terrible God. —Phil 2:8—9 He became obedient even unto death. Therefore God exalted him. —Heb 2:9 We see Jesus, because of his suffering death, crowned with glory and honor. Because he was exalted through his passion, he became a great terror to demons and wicked people. —Luke 23:31 If they do this when the wood is green, what will happen when it is dry?

He continues: You are not only magnificent in yourself, but also in your deeds. —Job 5:9 who does great things and unsearchable, marvelous things without number. —Rev 15:3 Great and wonderful are your deeds, O Lord God the Almighty. Under the Old Law there were signs of your greatness —1 Cor 1:22 The Jews seek signs — but in the New Law wonders are worked. —Sir 36:6 Show signs anew, work further wonders.

and my soul knoweth right well.
My soul itself you have known of old;

139:3.3.1 Thirdly, he specifies God's wonderful goodness by listing many works that manifest it, speaking in the person of the whole body of the Church. He points to: (1) an example of faith, (2) the perfect constancy of some people in the Church: "my bones", (3) the kind support of the weak: "Your eyes saw", (4) predestination to eternal life of both the perfect and the imperfect: "on your scroll", (5) the perfection of the imperfect and their transformation into his likeness: "My days were shaped", (6) the exaltation of the perfect: "But for me". The idea is: You are wonderful in yourself and in your works, and my soul, by the light of the faith which you pour into it, knows very well. —1 Cor 13:12 Now we see in a mirror dimly. How can he say that he knows very well? —Answer: He says this in comparison with other lower kinds of knowledge, which are representations of things, such as science and opinion. Or he says this because no one knows how certain faith is unless he experiences this inwardly. —Rev 2:17 which no one knows except him he receives it. —Is 24:16 My secret is mine (Vul).

15. My bone is not hidden from thee, which thou hast made in secret: and my substance in the lower parts of the earth.
my bones were never hidden from you, since I was nipped off in the Secret Place, kneaded in the depths of the underworld.

139:3.3.2 The second benefit is the perfection of some in constancy of faith. He shows (1) their perfection, (2) the greatness of the benefit: "kneaded". The idea is: Just as my soul knows, so also my bones, that is, my strong ones (says the Church), which you made in secret —for they who are constant and strong in the faith, who can be killed, but never made to bend, are hidden to carnal men —Rom 8:38—39 Who can separate us from the love of God which is in Christ Jesus? I know that not death or life etc. But they were never hidden from you, for you know everything. These are the bones referred to in Job 7:15 My soul chose suspense, the suspense of contemplation, and my bones death (Vul), not fleeing from it. —Job 10:11 You knit me together with bones and sinews. Bones are sturdy; sinews are flexible and compassionate. But these are not hidden from you, even if they are hidden to men. —1 Sam 16:7 Man sees what is visible, but Yahweh sees the heart. So let no one say that he is weak, because God knows where placed strength. —24:12 If you say there is not enough strength (Vul), he weighs the heart.

He then shows the greatness of the benefit of having such perfection while still in corruptible flesh. The idea is: The bone which you made is not hidden from you, and yet my substance is still in the lower parts of the earth, that is, I am still living in corruptible flesh and dust. —Gen 3:19 You are dust, and to dust you shall return. —Job 10:9 Remember that thou hast made me of clay; and wilt thou turn me to dust again?

16. Thy eyes did see my imperfect being,
Your eyes saw my life stages;

139:3.3.3 The third benefit is the kind support of the imperfect, which is symbolized by the look of the eyes. The idea is: You made the strong, and also your eyes of mercy and kindness saw, by infusing grace and mercy, my imperfect being. In this way he looked on imperfect Peter (Luke 22:61) and Matthew in the tax station (Mt 9:9). —Wis 4:15 He watches over his holy ones. —Sir 24:30 (Vul) I will look upon all who are sleeping, the imperfect who are lazy, and will shine on those who hope in the Lord, infusing grace in them. Did he not stretch out his hand to catch Peter who was still imperfect? And he said "How little faith you have! Why did you falter?" (Mt 14:31).

and in thy book all shall be written:
on your scroll all of them were inscribed.

139:3.3.4 The fourth benefit is the predestination of both the perfect and the imperfect. The idea is: You made the perfect and looked on the imperfect with eyes of mercy. So on your scroll of predestination all of them were inscribed, both the perfect and the imperfect. For not just the perfect will be saved, but also the imperfect. In Genesis 7 it is said that the arc contained not only men, but also animals. But whoever is not written down will be damned. —Rev 20:15 If any one's name was not found written in the book of life, he was thrown into the lake of fire. But the elect are indelibly written in that book. —Rev 3:5 He who conquers shall be clad thus in white garments, and I will not blot his name out of the book of life. So if Christ here speaks about his members, it is just as if he said, "In me they will all be written". For he is the book. —Rev 20:12 Another book was opened, which is the book of life... written inside and out (5:1), inside for his divinity, outside for his humanity.

days shall be formed, and no one in them.
My days were shaped when I was not yet seen by them.

139:3.3.5 The fifth wonderful work is the perfection of the imperfect, transforming them into his image. The idea is: All will be written down, both the perfect and the imperfect, and those who will be perfect will be perfected in you. For there are days, that is, the Apostles —Ps 19:2 Each day passes the word to the next. For clear, fertile and sharp days, are they not those to whom it was said (Mt 5:14), "You are the light of the world." They have twelve hours —John 11:9 Are there not twelve hours in the day? So also twelve fruits of the Spirit are listed in Gal 5. These will be formed in you, reborn in your grace and named after you. —John 17:24 The glory that you gave me I gave them, to form them. —Is 61:6 You shall be called priests of Yahweh and ministers of our God. And no one will be formed after their image, because they do not give grace, nor is anyone named after them, such as "Petrines" after Peter or "Paulines" after Paul. —John 1:33 The one on whom you see the Spirit descend and remain, he is the one who baptizes with the Holy Spirit, and no one else. —Acts 4:12 There is no other name under heaven by which we must be saved.

17. But to me thy friends, O God, are made exceedingly honourable: their principality is exceedingly strengthened. 18. I will number them, and they shall be multiplied above the sand, I rose up and am still with thee.
But for me, how weighty are your thoughts, God, how powerful their essence! Could I count them more numerous than sand! May I rise and ever be with you!

139:3.3.6 The sixth wonderful work of mercy is the exaltation of the perfect. Here is stated (1) their exaltation, (2) the reason for it: "May I rise". In the first, there is (1) their exaltation, (2) their confirmation in this: "how weighty", (3) the extraordinary multiplication of those exalted and confirmed: "could I count them". The idea is: The Apostles and all perfect people will be perfected in you, and no one will be perfected in them. But they should not be considered vile for that reason, because your friends, O God, are greatly honored. —Rom 2:10 Glory and honor and peace for everyone who does good, but most especially for those early Apostles who were truly his friends. —John 15:15 I do not call you servants, but friends. God honored these by himself, not through angels or patriarchs and prophets, (1) by calling them to the apostolate —Mat 4:19 Follow me, and I will make you fishers of men. —Mt 9:9 Follow me. (2) by receiving them with familiarity and friendship —John 15:15 I call you friends, because all I hear from the Father I made known to you. —1 John 1:1 We have touched with our hands, the word of life. (3) by giving them full power of working miracles —Mt 10:1 He gave them authority over unclean spirits, to cast them out, and over every disease and infirmity. (4) by giving them authority over the Church —Mt 16:19 Whatever you loose on earth will be loosed in heaven. —John 20:23 If you forgive the sins of any, they are forgiven. (5) by giving them boldness against the princes of this world —Mt 10:28 Do not fear those who kill the body. —Is 51:12 Who are you to fear a mortal man? Therefore they said boldly —Acts 4:20 We cannot but speak of what we have seen and heard. (6) by giving them judiciary power at the end of the world —Mt 19:28 You who have left everything and followed me will sit on twelve thrones, judging the twelve tribes of Israel. (7) and, most importantly, by waiting on them —Luke 22:27 I am in your midst as the one who serves you, even to washing your feet. —Esth 6:9 Thus it shall be done to the man whom the king delights to honor.

Next it is said that their honor will not fail, because their principality is exceedingly strengthened. —Sir 10:1 The rule of an understanding man will be well ordered. For they were given the Spirit to strengthen them on the day of Pentecost. —Luke 24:49 Stay in the city until you are clothed with power from on high. —Luke 21:15 I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. —Acts 6:10 They could not withstand the wisdom and the Spirit with which he spoke.

Thirdly, there is the extraordinary multiplication of those who are so exalted and confirmed. This is shown (1) with reference to God, whose wisdom alone is able to count them, (2) with reference to the Jewish people: "more numerous than sand". The idea is: O God, your friends are so exalted and their power confirmed that you can say, I will count them, with the infinite wisdom by which I number the stars. And they are stars. —Gen 22:17 I will multiply your descendants, it was said to Abraham as an example to be imitated, as the stars of the heavens. But the wicked cannot be counted. —Qoheleth 1:15 (Vul) The number of stupid people is infinite. But in Numbers 1, those who were fit for military service were numbered.

More numerous than sand: The idea is: To me the only ones who can be counted are those who are multiplied more than the sand on the seashore, that is, more than the Jewish people who are like sterile and unproductive sand. —Is 54:1 The children of the desolate one, the converted Gentiles, will be more than the children of the married woman, the Jews.

Then we see the reason for their being exalted, which is (1) Christ's resurrection, (2) his sharing of power with the Father. The idea is: Your friends are honored, confirmed in honor and greatly multiplied, because I rose from death and still remain with you, sharing the same power through which such a great multiplication of believers was produced. —Rom 6:9 Christ, rising from the dead, will never die again; death has no more dominion over him. —John 10:30 I and the Father are one. —John 8:29 He who sent me is with me. Another interpretation takes this phrase as explaining why these are multiplied more than the Jews, with the idea: Yes, they are more numerous than the sand, because I arose from the dead and am with you. I hid, and then appeared openly in glory. That is why the Jews are still sand. —Is 45:15 You are truly a hidden God to the Jews who are blinded until the end of the world. —Zeph 3:8 Wait for my, says Yahweh, until the day I arise in the future.

19. If thou wilt kill the wicked, O God:
Oh that you would slay the wicked, God!

139:4.1.1 This fourth part of the Psalm is about divine justice, which is another reason why the Psalmist does not want to flee or be separated from God. Divine justice kills spiritually, by withdrawing grace, and eternally by condemning to hell. In the first interpretation the whole Church speaks, in the second Christ the Head. According to the first interpretation, he (1) shows divine justice, agreeing with it, and (2) prays: "Examine me". In the first, there is (1) the ruin of those killed spiritually by God, and their being cast into greater sin, (2) the occasion of their ruin, which is their bad understanding of the word of God: "men of idols", (3) a proof that they really have perverse understanding: "Yes, those who hate you". The idea is: Lord, you are so wise, powerful and kind, and also just, because if you slay the wicked by withdrawing grace from these heretical and perverse people, [Here Albert inverts the end of v.19 and the end of v.20.] they will receive their cities, that is, the congregations of their believers, in vain. That is, they will gather congregations of empty—minded people who love empty things. God hates sinners. —Sir 12:7 The Most High hates sinners. Therefore he takes his grace away from them, and thus kills them. —Deut 32:39 I kill and I make alive. And then they fall miserably into ruin and drag others down with them. —2 Pet 2:1 False prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, ignorant of divine wisdom, as was said here. —Wis 13:1 All men who were ignorant of God were foolish by nature. —Jer 2:5 They went after worthlessness and became worthless.

ye men of blood, depart from me: 20. Because you say in thought: They shall receive thy cities in vain.
men of idols, go away from me! They look at every fetish and lift their eyes to stupidities on a rack.

139:4.1.2 And that is because you say, men of blood, go away from me. In other words, you will tell people to stay away from men of blood. —Is 52:11 Away, away, get out of there! Do not touch any unclean thing. —Jer 51:6 Flee out of Babylon; let each one save his life. The Lord commands this so that they will not be defiled by sin. —1 Cor 5:6 & Gal 5:9 A little leaven leavens the whole lump. —1 Cor 15:33 Bad conversations corrupt good morals. And they share the same punishment. —Num 16:26 Depart from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins.

21. Have I not hated them, O Lord, that hated thee: and pined away because of thy enemies? 22. I have hated them with a perfect hatred: and they are become enemies to me.
Yes, those who hate you, Yahweh, I hate, and those who challenge you I detest. With perfect hatred I hate them; they are my enemies.

139:4.1.3 Here he proves that they truly have a perverse understanding. He proves this before the Lord (1) by a question, (2) by an answer: "With perfect hatred". In the first, he asks (1) whether he is not separated in heart from the evil, even though not bodily, as the heretics think the just should be shunned, (2) whether he is not intensely separated from them: "and those who challenge". The idea is: They find an excuse for creating their assemblies in the fact that you command your people to separate from the wicked. But they misunderstand, because those who hate you I hate always, separating from them in my heart, but not in body. In other words, I know the rebuke to King Jehoshaphat by the prophet Jehu —2 Chron 19:2 Should you help the wicked and love those who hate Yahweh? Someone was praised because —Rev 2:6 you hate the work of the Nicolaitans, which I also hate. —Deut 7:2 You shall make no covenant with them, that is, the enemies of God. They are enemies because they do not keep his commandments. —Gregory: We do not love the king if we hate his law.

And those who challenge you I detest, from my immense hatred for them. —Ps 119:158 I looked at the faithless and was disgusted. —2 Cor 11:29 Who is made to fall and I am not indignant?

Then comes the answer to the question, (1) in its first part, (2) in its second: "they are my enemies". The idea is: I had asked whether I do not hate the wicked so as to be separate from them in heart, and I answer: With perfect hatred I hate them. Note that there is a bad hatred, even of the wicked, when hatred extends to their nature. —1 John 3:15 Whoever hates his brother is a murderer. And there is a good hatred, and this of two kinds: (1) imperfect hatred, which imperfect people have, when the heart's rancor is put away, but satisfaction is demanded —Mt 5:43 You have heard that you should hate your enemy. (2) perfect hatred, which perfect people have, when everything is forgiven, and only the guilt is prosecuted, and that out of zeal. This is what is spoken of here. And that is the hatred that Phinehas (Num 25) and Moses (Ex 23) had, even though even the nature of their enemies did not escape punishment.

The answer to the second part of the question is: Yes, I detested them, because those who hated you, they are my enemies, and not only your enemies. This fulfils Luke 10:16 He who rejects you rejects me.

The four preceding verses can be applied more easily to Christ the Head, with the idea that Christ shows that he will kill the wicked enemies of God the Father, as the Father kills them with eternal death. (1) He asks a question; (2) with the answer understood, he gives a proof that a good answer has been given: "Yes, those who hate you". In the first he mentions: (1) their killing with eternal death, (2) the manner of killing: "men of idols", (3) the reason: "They look at". The idea is: I am with you after my resurrection, not only by dwelling but also by identity of reality, because if you slay the wicked, God, condemning them eternally, as you did to the devil —Is 27:1 He will slay the dragon that is in the sea — then men of idols/blood, go away from me! That was the manner of killing, by issuing a sentence —Mt 25:41 Depart from me, you cursed, into the eternal fire. Men of blood can mean carnal men, and those who are carnally attached to their relatives with a blameworthy affection, such as prelates, because the affection of blood relationship is carnal. —Hosea 4:2 Blood touches blood (Vul). And the term applies particularly to murderers. —2 Sam 7:5 Should you build me a house? (16:8) You are a man of blood. —Micah 7:2 They all lie in wait for blood. The reason for their being killed is: Because you miserable people say, in your thought and decisions, that it is true that the preachers and heralds of truth will in vain receive their cities, that is, the eternal good things that they promise. —Ps 87:3 He who made perfect the glorious dwellings of Jacob speaks in you, city of God. Or the cities refer to peoples and congregations. —Acts 28:22 With regard to this sect we know that everywhere it is spoken against. For the saints are despised, and whatever they preach is considered worthless. —Wis 5:4 This is the man whom we once held in derision and made a byword of reproach — we fools! We thought that his life was madness and that his end was without honor. If you kill them, should I not also kill them? —Yes, because those who hate you I hate. And the rest is interpreted as above.

So the Lord Jesus himself will kill the wicked and the blasphemous by the word of his mouth. —Is 11:4 With the breath of his lips he will slay the wicked. —Rev 1:16 From his mouth issued a sharp two—edged sword, killing the soul and the body. Therefore it is said —Job 19:29 Be afraid of the sword, for these crimes deserve the sword.

23. Prove me, O God, and know my heart: examine me, and know my paths. 24. And see if there be in me the way of iniquity: and lead me in the eternal way.
Examine me, God, and know my heart; test me, and know my cares. Then see if an idol has held sway over me, and lead me into the eternal kingdom.

139:4.2 Having shown God's justice, here he prays that, while he must remain among the wicked, he may gain some good and progress through his association with them. There are six benefits that are expected from the trouble caused by the wicked: (1) purification, which he asks for, (2) God's approval, which is only for those who are purified: "and know my heart", (3) his turning inwards for an examination of conscience: "test me", (4) the knowledge of his own weakness: "and know", (5) his awareness of sin and guilt: "Then see", (6) to be led to eternal life: "and lead me". The idea is: Whatever the heretics think, as I remain bodily among the wicked, although separate from them in mind, I ask: Examine me, God, through them, that is, through the troubles that they cause me. —Rom 5:3 Suffering produces endurance. —Wis 3:6 Like gold in the furnace he tried his elect. Therefore, says Gregory: If he did not know that he would be better saved by tribulation, the Psalmist would not have said "Examine me and test me".

And, secondly, know my heart with a knowledge of approbation. Approve it as a jar capable of receiving the superior liquid of your grace, in fact yourself. Before Wis 3:6 Like gold in the furnace he tried them, it is said (v. 5): He found them worthy of himself. This applies to those in whom he dwells by grace. The opposite is the case of the foolish person. Like a cracked jar, he cannot hold any wisdom.

Thirdly, test/ examine me. That is, make me look at my inward self carefully and quietly. That is how you examine. —Ps 11:5 Yahweh examines the just and the wicked (Vul). He does this very well by means of troubles. —Wis 2:19 Let us test him with insult and torture. —Gregory: Suffering inquires whether someone enjoying prosperity really loves me.

Fourthly, and know, that is, make me know my paths, i.e. my thoughts and the plans formulating in my heart. These are the paths referred to in Prov 2:8 guarding the paths of justice and preserving the way of his saints.

Fifthly, then see, that is, make me see whether the way of iniquity is in me, i.e. in my thoughts and feelings. Then purge it from me by means of tribulation. —Ps 17:3 Examine my heart; probe me at night; test me with fire. You will find in me no idolatry/ iniquity, which is a twisted way, but rather justice, which is straight. —Is 26:7 The way of the righteous is level; thou dost make smooth the path of the righteous.

Sixthly and lastly, after purifying, examining, approving and making me understand my weakness and moral state, lead me into the eternal kingdom, according to Prov 4:11 I have led you in the path of uprightness. —Hab 3:19 He enables me to go upon the heights, singing Psalms.

How this also applies to Christ the Head is clear in the Gloss. For the man Christ could and did confidently ask the Father to be tested, known and approved, because there was no way of iniquity to be found in him. He also asked to be placed, by the Word to which he was united, at the right hand of the Father. And this happened on the day of his Ascension. May he also lead us there, who is blessed for all ages. Amen.