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Psalms 139:10
Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 139:7–16. His three-level outline is real structure in the source text, so it is rendered as structure.
It is of great use to us to know the certainty of the things wherein we have been instructed, that we may not only believe them, but be able to tell why we believe them, and to give a reason of the hope that is in us. David is sure that God perfectly knows him and all his ways,
I.Because he is always under his eye.
If God is omnipresent, he must needs be omniscient; but he is omnipresent; this supposes the infinite and immensity of his being, from which follows the ubiquity of his presence; heaven and earth include the whole creation, and the Creator fills both (Jer 23:24); he not only knows both, and governs both, but he fills both. Every part of the creation is under God's intuition and influence. David here acknowledges this also with application and sees himself thus open before God.
1.No flight can remove us out of God's presence: "Whither shall I go from thy Spirit, from thy presence, that is, from thy spiritual presence, from thyself, who art a Spirit?" God is a Spirit, and therefore it is folly to think that because we cannot see him he cannot see us: Whither shall I flee from thy presence? Not that he desired to go away from God; no, he desired nothing more than to be near him; but he only puts the case, "Suppose I should be so foolish as to think of getting out of thy sight, that I might shake off the awe of thee, suppose I should think of revolting from my obedience to thee, or of disowning a dependence on thee and of shifting for myself, alas! whither can I go?" A heathen could say, Quocunque te flexeris, ibi Deum videbis occurrentem tibi - Whithersoever thou turnest thyself, thou wilt see God meeting thee. Seneca. He specifies the most remote and distant places, and counts upon meeting God in them.
(1.)In heaven: "If I ascend thither, as I hope to do shortly, thou art there, and it will be my eternal bliss to be with thee there." Heaven is a vast large place, replenished with an innumerable company, and yet there is no escaping God's eye there, in any corner, or in any crowd. The inhabitants of that world have as necessary a dependence upon God, and lie as open to his strict scrutiny, as the inhabitants of this.
(2.)In hell - in Sheol, which may be understood of the depth of the earth, the very centre of it. Should we dig as deep as we can under ground, and think to hide ourselves there, we should be mistaken; God knows that path which the vulture's eye never saw, and to him the earth is all surface. Or it may be understood of the state of the dead. When we are removed out of the sight of all living, yet not out of the sight of the living God; from his eye we cannot hide ourselves in the grave. Or it maybe understood of the place of the damned: If I make my bed in hell (an uncomfortable place to make a bed in, where there is no rest day or night, yet thousands will make their bed for ever in those flames), behold, thou art there, in thy power and justice. God's wrath is the fire which will there burn everlastingly, Rev 14:10.
(3.)In the remotest corners of this world: "If I take the wings of the morning, the rays of the morning-light (called the wings of the sun, Mal 4:2), than which nothing more swift, and flee upon them to the uttermost parts of the sea, or of the earth (Job 38:12, Job 38:13), should I flee to the most distant and obscure islands (the ultima Thule, the Terra incognita), I should find thee there; there shall thy hand lead me, as far as I go, and thy right hand hold me, that I can go no further, that I cannot go out of thy reach." God soon arrested Jonah when he fled to Tarshish from the presence of the Lord.
2.No veil can hide us from God's eye, no, not that of the thickest darkness, Psa 139:11, Psa 139:12. "If I say, Yet the darkness shall cover me, when nothing else will, alas! I find myself deceived; the curtains of the evening will stand me in no more stead than the wings of the morning; even the night shall be light about me. That which often favours the escape of a pursued criminal, and the retreat of a beaten army, will do me no kindness in fleeing from them." When God divided between the light and darkness it was with a reservation of this prerogative, that to himself the darkness and the light should still be both alike. "The darkness darkeneth not from thee, for there is no darkness nor shadow of death where the workers of iniquity may hide themselves." No hypocritical mask or disguise, how specious soever, can save any person or action from appearing in a true light before God. Secret haunts of sin are as open before God as the most open and barefaced villanies.
II.Because he is the work of his hands.
He that framed the engine knows all the motions of it. God made us, and therefore no doubt he knows us; he saw us when we were in the forming, and can we be hidden from him now that we are formed? This argument he insists upon (Psa 139:13-16): "Thou hast possessed my reins; thou art Master of my most secret thoughts and intentions, and the innermost recesses of my soul; thou not only knowest, but governest, them, as we do that which we have possession of; and the possession thou hast of my reins is a rightful possession, for thou coveredst me in my mother's womb, that is, thou madest me (Job 10:11), thou madest me in secret. The soul is concealed form all about us. Who knows the things of a man, save the spirit of a man?" Co1 2:11. Hence we read of the hidden man of the heart. But it was God himself that thus covered us, and therefore he can, when he pleases, discover us; when he hid us from all the world he did not intend to hide us from himself. Concerning the formation of man, of each of us,
1.The glory of it is here given to God, entirely to him; for it is he that has made us and not we ourselves. "I will praise thee, the author of my being; my parents were only the instruments of it." It was done,
(1.)Under the divine inspection: My substance, when hid in the womb, nay, when it was yet but in fieri - in the forming, an unshapen embryo, was not hidden from thee; thy eyes did see my substance.
(2.)By the divine operation. As the eye of God saw us then, so his hand wrought us; we were his work.
(3.)According to the divine model: In thy book all my members were written. Eternal wisdom formed the plan, and by that almighty power raised the noble structure.
2.Glorious things are here said concerning it. The generation of man is to be considered with the same pious veneration as his creation at first. Consider it,
(1.)As a great marvel, a great miracle we might call it, but that it is done in the ordinary course of nature. We are fearfully and wonderfully made; we may justly be astonished at the admirable contrivance of these living temples, the composition of every part, and the harmony of all together.
(2.)As a great mystery, a mystery of nature: My soul knows right well that it is marvellous, but how to describe it for any one else I know not; for I was made in secret, and curiously wrought in the womb as in the lowest parts of the earth, so privately, and so far out of sight.
(3.)As a great mercy, that all our members in continuance were fashioned, according as they were written in the book of God's wise counsel, when as yet there was none of them; or, as some read it, and none of them was left out. If any of our members had been wanting in God's book, they would have been wanting in our bodies, but, through his goodness, we have all our limbs and sense, the want of any of which might have made us burdens to ourselves. See what reason we have then to praise God for our creation, and to conclude that he who saw our substance when it was unfashioned sees it now that it is fashioned.
Historical interpretation
Four Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Since, therefore, all things are seen and heard, let us fear him and abandon the abominable lusts that spawn evil works, in order that we may be shielded by his mercy from the coming judgments. For where can any of us escape from his mighty hand? For the Scripture says somewhere, “Where shall I go, and where shall I be hidden from your presence? If I ascend to heaven, you are there; if I depart to the ends of the earth, there is your right hand; if I take my bed in the depths, there is your Spirit.” Where, then, can one go, or where can one flee from him who embraces the universe?
My mind, intent on the study of truth, took delight in these most pious teachings about God. For it did not consider any other thing worthy of God than that he is so far beyond the power of comprehension that the more the infinite spirit would endeavor to encompass him to any degree, even though it be by an arbitrary assumption, the more the infinity of a measureless eternity would surpass the entire infinity of the nature that pursues it. Although we understood this teaching in a reverent manner, it was clearly confirmed by these words of the prophet: “Whither shall I go from your spirit? Or whither shall I flee from your face? If I ascend into heaven, you are there; if I descend into hell, you are present. If I take my wings early in the morning and dwell in the uttermost parts of the sea, even there also shall your hand lead me and your right hand shall hold me.” There is no place without God, nor is there any place which is not in God. He is in heaven, in hell and beyond the seas. He is within all things; he comes forth and is outside all things. While he thus possesses and is possessed, he is not included in anything nor is he not in all things.
If they really conceive of a kind of subordination of the Son in relation to the Father, as though he were in a lower place, so that the Father sits above and the Son is thrust off to the next seat below, let them confess what they mean. We shall have no more to say. A plain statement of the view will at once expose its absurdity. They who refuse to allow that the Father pervades all things do not so much as maintain the logical sequence of thought in their argument. The faith of the orthodox is that God fills all things; but they who divide their up and down between the Father and the Son do not remember even the word of the prophet: “If I climb up into heaven, you are there; if I go down to hell, you are there also.” Now, to omit all proof of the ignorance of those who predicate place of incorporeal things, what excuse can be found for their attack upon Scripture, shameless as their antagonism is, in the passages “Sit on my right hand” and “Sat down on the right hand of the majesty of God”? The expression “right hand” does not, as they contend, indicate the lower place, but equality of relation; it is not understood physically, in which case there might be something sinister about God, but Scripture puts before us the magnificence of the dignity of the Son by the use of dignified language indicating the seat of honor. It is left then for our opponents to allege that this expression signifies inferiority of rank. Let them learn that “Christ is the power of God and wisdom of God,” and that “he is the image of the invisible God” and “brightness of his glory” and that “him has God the Father sealed,” by engraving himself on him.
Now listen who may bring us there. The very same One whose face in wrath we wish to flee from. For what follows? "Even there shall Your hand conduct me, and Your right hand lead me" [Psalm 139:10]. This let us meditate on, beloved brethren, let this be our hope, this our consolation. Let us take again through love the wings we lost through lust. For lust was the lime of our wings, it clashed us down from the freedom of our sky, that is, the free breezes of the Spirit of God. Thence dashed down we lost our wings, and were, so to speak, imprisoned in the power of the fowler; thence "He" redeemed us with His Blood, whom we fled from to be caught. He makes us wings of His commandments; we raise them aloft now free from lime....Needs then must we have wings, and needs must He conduct us, for He is our Helper. We have free-will; but even with that free-will what can we do, unless He help us who commands us?
“I have sinned against heaven and before you. I am no longer worthy to be called your son.” The son set out abroad and fled into a far country; but he did not escape from those accusing witnesses, the eyes of the heavenly Father. David explains this more clearly by his words: “Whither shall I go from your spirit? or whither shall I flee from your face? If I ascend into heaven, you are there; if I descend into hell, you are present. If I take my wings early in the morning and dwell in the uttermost parts of the sea, even there shall your hand lead me, and your right hand shall hold me.” David sees that throughout the world all transgressions stand exposed to the eyes of God. Neither the sky, nor the earth, nor the seas, nor a deep cavern nor night itself can hide sins from him. The psalmist perceives how lawless and evil it is to sin in the sight of God. Therefore, he cries out, “To you only have I sinned and have done evil before you.”
Hold most firmly and never doubt that God the Trinity is unbounded in power, not in mass; and that every creature, spiritual and bodily, is bound by his power and his presence. For God the Father says, “I fill the heavens and the earth.” For it is said of the Wisdom of God, which his Son is, that “it reaches mightily from one end of the earth to the other and orders all things well.” Concerning the Holy Spirit we read that “the Spirit of the Lord has filled the whole world.” And David the prophet says, “Where can I go from your Spirit? Or where can I flee from your presence? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there.”
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Summary
Psalms 139:10 serves as a profound and comforting affirmation of God's unwavering presence and active care, even in the most remote, challenging, or seemingly inescapable circumstances. Building upon the psalmist's meditation on the inescapable nature of God's Spirit and pervasive knowledge, this verse offers immense reassurance by declaring that wherever one might go, divine guidance and steadfast support are absolutely assured. It portrays God not merely as an omniscient observer, but as an intimately involved, powerful, and tender Father who actively leads His beloved children and firmly upholds them with strength and tenderness, transforming the concept of omnipresence from potentially daunting to deeply reassuring and secure.
Context
Literary Context
Psalms 139:10 stands as the climactic and comforting resolution to the psalmist's profound meditation on God's omnipresence and omniscience, directly following the rhetorical questions posed in the preceding verses. Psalms 139:1-6 meticulously establishes God's omniscience, detailing His exhaustive knowledge of the psalmist's innermost thoughts, spoken words, and every path taken. This comprehensive understanding then transitions into Psalms 139:7-9, which explores God's omnipresence, challenging the psalmist to consider any location—be it the heights of heaven, the depths of Sheol (the grave), or the "uttermost parts of the sea"—where God's Spirit or presence might be evaded. Verse 10 provides the triumphant and deeply reassuring answer: even in these seemingly inaccessible, desolate, or overwhelming places, God's hand actively leads, and His mighty right hand firmly holds. It concludes this initial section of the psalm with a powerful statement of divine care that is as pervasive and inescapable as God's very being.
Historical & Cultural Context
Attributed to David, a king and shepherd, Psalm 139 reflects a remarkably intimate and personal relationship with Yahweh, a hallmark of Davidic piety. In ancient Israelite culture, the "hand" (Hebrew: yad) was a potent symbol, conveying concepts of strength, authority, action, possession, and personal presence. The "right hand" (Hebrew: yâmîyn) carried even greater symbolic weight, representing superior strength, skill, honor, favor, and decisive, victorious action. Kings would extend their right hand in blessing, power, or covenant, and warriors wielded their primary weapon with it. Thus, the imagery of God's "hand" leading and His "right hand" holding would have conveyed an immediate and profound sense of personal, powerful, protective, and sovereign involvement. The concept of an inescapable divine presence was known in the ancient Near East, but the nature of Yahweh's omnipresence—as one of loving guidance and steadfast, covenantal support rather than mere surveillance or capricious judgment—was a distinctive and deeply comforting aspect of Israel's relationship with their God, contrasting sharply with the often arbitrary deities of surrounding polytheistic cultures.
Key Themes
This verse powerfully encapsulates several foundational themes woven throughout Psalm 139 and the broader biblical narrative. Firstly, it underscores the Omnipresence and Immanence of God, affirming that no place, no circumstance, and no depth of human experience exists outside of His reach or active care. This truth is powerfully echoed in passages like Jeremiah 23:24, where God declares His filling of heaven and earth. Secondly, it highlights Divine Guidance and Providence, portraying God not as a distant deity but as an active, personal leader who directs the path of His people, a central theme beautifully illustrated by the shepherd imagery found throughout Psalm 23. Lastly, the verse emphasizes God's Unfailing Support and Protection, assuring the believer that God's mighty strength is always available to uphold, secure, and preserve them, a promise frequently reiterated in Scripture, as seen in Isaiah 41:10, where God promises to uphold His people with His righteous right hand. These interconnected themes transform the concept of God's inescapable presence from a potentially daunting idea into a profound source of comfort, security, and unwavering hope.
Exposition and Analysis
Key Word Analysis
This primitive word refers to "the open hand," distinct from a closed fist, and is used in a vast array of literal and figurative applications. In this context, it signifies God's active power, means, direction, and personal involvement. It denotes the instrument through which God acts, guides, and expresses His presence, emphasizing His capacity to intervene and direct.
A primitive root meaning "to guide." This verb implies a careful, purposeful direction, often in the sense of leading a journey, guiding someone through a difficult or unfamiliar path, or bringing them to a specific destination. It highlights God's active and intentional role in directing the psalmist's steps and experiences.
A primitive root meaning "to seize," often with the accessory idea of "holding in possession." This word conveys a firm, secure, and protective grip, indicating a powerful and resolute grasp. It assures the psalmist that God's hold is not tentative or fleeting but unwavering, preventing him from falling, being lost, or slipping away from divine care.
Verse Breakdown
"Even there shall thy hand lead me"
This clause serves as the direct, comforting answer to the rhetorical questions posed in the preceding verses (Psalms 139:7-9). The emphatic phrase "Even there" underscores that no matter how remote, dark, overwhelming, or seemingly beyond reach the circumstances may be—whether in the heights of heaven, the depths of Sheol, or the uttermost parts of the sea—God's active presence is not merely observational but fully operational. His "hand" signifies His power, authority, and personal engagement, gently yet firmly guiding the psalmist through any path, no matter how unfamiliar or daunting. This speaks profoundly to God's active providence, personal direction, and faithful presence in every facet of life's journey.
"and thy right hand shall hold me"
This parallel clause reinforces and intensifies the promise of divine care and security. The "right hand" in ancient Near Eastern culture symbolized superior strength, skill, honor, and decisive, victorious action. Therefore, God's "right hand" holding the psalmist conveys an image of unwavering support, powerful protection, and secure possession. It assures the believer that God's grip is unshakeable, providing stability and security even amidst life's fiercest storms, preventing them from slipping away, being overcome by adversity, or falling into ruin. This highlights God's steadfast loyalty, protective power, and covenant faithfulness.
Literary Devices
Psalms 139:10 employs several powerful literary devices to convey its message of divine omnipresence and unwavering care. Foremost among them is Parallelism, specifically synonymous parallelism, evident in the two clauses: "Even there shall thy hand lead me, and thy right hand shall hold me." Both clauses express a similar core idea of God's active involvement and support, but the second clause intensifies the first. The use of "right hand" emphasizes a greater degree of strength and authority than the general "hand," and "hold" suggests a more secure and protective grasp than "lead." This repetition with variation deepens the impact of God's pervasive and powerful support. The verse also makes prominent use of Anthropomorphism, attributing human body parts (hand, right hand) and actions (lead, hold) to God. This device makes the abstract concept of God's omnipresent care tangible and relatable, allowing the psalmist and the reader to visualize God's personal, active, and intimate involvement in their lives. Furthermore, the verse is rich in Imagery, painting a vivid and comforting picture of a guiding hand and a strong, holding hand, which powerfully evokes feelings of comfort, security, and profound trust in the divine protector.
Theological and Thematic Connections
Psalms 139:10 profoundly articulates the foundational theological truth of God's immanence and His active, personal involvement in the lives of His creation. It assures us that God's presence is not passive or merely observational but dynamic, characterized by both tender guidance and powerful protection. This verse transforms the potentially overwhelming idea of an omnipresent God into a source of immense comfort, revealing a Deity who is not only intimately aware of our every step but actively participates in our journey, ensuring we are never truly lost, abandoned, or alone. It speaks directly to the covenant faithfulness of God, who pledges to be with His people always, upholding them through every trial, leading them through every path, and securing their ultimate well-being.
Reflection and Application
Psalms 139:10 offers a profound anchor for the soul in a world often characterized by uncertainty, isolation, and the feeling of being utterly lost. It reminds us that no matter how far we stray from what we perceive as safety, how deep our despair, or how remote and challenging our circumstances, we are never beyond the reach of God's loving, guiding, and upholding hand. This truth invites us to live with a confident assurance, knowing that our steps are directed by divine wisdom and our very being is upheld by divine strength. It encourages a posture of profound trust and surrender, recognizing that even when our own understanding fails, God's perfect plan is unfolding, and His steadfast grip will see us through every trial and triumph. This verse challenges us to embrace God's omnipresence not as a threat to our privacy or autonomy, but as the ultimate source of security, companionship, and unwavering support, transforming potential fear into profound peace and courageous faith.
Questions for Reflection
FAQ
Does "Even there" imply God's presence is only in difficult places?
No, the phrase "Even there" in Psalms 139:10 serves as an emphatic response that refers back to the extreme and seemingly inaccessible locations mentioned in the preceding verses. These include ascending to "heaven," descending to "Sheol" (the grave), or dwelling at the "uttermost parts of the sea," as described in Psalms 139:8-9. The psalmist is emphasizing that no matter where one might go—whether to the highest heights, the deepest depths, or the most remote corners of the earth—God's presence and active care extend there. It highlights the universality and inescapable nature of God's omnipresence, not its limitation to moments of hardship or despair.
What is the significance of "right hand" versus "hand" in this verse?
In biblical culture, the "hand" (Hebrew: yad) generally signifies power, action, and presence, often representing God's active involvement or direction. The "right hand" (Hebrew: yâmîyn) carries a more specific and intensified meaning. It represents superior strength, skill, honor, authority, and decisive, often victorious, action. It was associated with the primary source of power and execution. Therefore, the parallelism in Psalms 139:10—"thy hand lead me, and thy right hand shall hold me"—emphasizes the dual yet complementary nature of God's care: His general, active guidance and direction (hand) are powerfully reinforced by His specific, potent, and protective upholding (right hand). It assures the believer of not just presence, but potent, unwavering, and victorious support.
Christ-Centered Fulfillment
Psalms 139:10 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The omnipresent God who intimately knows, leads, and holds His people is fully embodied in Christ, who, as God incarnate, declared, "I am with you always, even to the end of the age" (Matthew 28:20). Jesus, the Good Shepherd, perfectly exemplifies the divine guidance promised in the psalm, leading His flock into truth, righteousness, and eternal life through His teaching, example, and Spirit. Furthermore, the profound assurance that God's "right hand shall hold me" is powerfully realized in Christ's secure grip on His followers. He explicitly promises, "My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand" (John 10:27-28). The very power of God, symbolized by the "right hand," is demonstrated in Christ's resurrection from the dead and His ascension, where He is seated at the right hand of the Father, interceding for us and exercising all authority in heaven and on earth. Thus, in Christ, the abstract comfort of God's omnipresence and upholding power becomes a tangible, personal, and eternally secure reality, securing believers in an unbreakable and everlasting embrace.