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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
Two Centuries of Reception
4 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.
Let them not persuade themselves that they should not do penance, who, although they have not contaminated their hands by impious sacrifices, yet have defiled their consciences with certificates. That profession is of one who denies; the testimony is of a Christian who rejects what he had been. He said that he had done what another actually did, and, although it is written, “You cannot serve two masters,” he served a secular master, he submitted to his edict, he obeyed human authority rather than God. He should have seen whether he published what he committed with less scandal or less guilt among people; however, he will not be able to escape and avoid God as his judge, for the Holy Spirit says in the Psalms, “Your eyes have seen my imperfection, and all will be written in your book,” and again, “People look on the face, but God [looks] on the heart. Let the Lord himself also forewarn and instruct you with these words: “And all the churches shall know that I am he who searches the desires and hearts.” He perceives the concealed and the secret and considers the hidden, nor can anyone evade the eyes of God who says, “Am I a God at hand, and not a God afar off? Shall a person be hid in secret places and I not see him?” He sees the hearts and breasts of each one, and, when about to pass judgment not only on our deeds but also on our words and thoughts, he looks into the minds and the wills conceived in the very recess of a still closed heart.
Watch, for when the body is sleeping it is nature that holds sway over us, and our activity is directed not by our wills but by the impulse of nature. When a heavy torpor of weakness and sadness rules over the soul, it is the enemy who holds sway over it and leads it against its own desire. It is force that holds sway over nature and the enemy who holds sway over the soul. That is why our Lord spoke of vigilance of soul and of body lest the body sink into a heavy sleep and the soul into a sluggishness born of timidity; just as [Scripture] says, “Let justice awaken you,” and, “When I awake I am still with you,” and, “Do not lose heart.” This is why “we do not lose heart” in the ministry confided to us.
Therefore the Lord supported us when he fashioned us; he supports us also when he bids us to be born. Consequently, the just person says, “You have supported me from my mother’s womb.” Whose mother’s? “Before I formed you in the womb, I knew you.” Those, whom the Lord forms, he also supports; he supports them even in their coming forth: “And before you came forth from your mother’s womb, I sanctified you.” He is our supporter, for he has supported us with his hands. He is called a supporter as the Creator of the human race. And he is our supporter, for he has supported us by his visitation, that he may protect us. In view of this, the psalmist himself says in another passage, “He that dwells in the aid of the most High shall say to the Lord, ‘You are my supporter and my refuge.’ ” The first support is that of God’s working in us, the second in that of his protection of us. Indeed, listen to Moses saying, “Spreading his wings he received them and supported them upon his shoulders.” He supported them like the eagle, which was accustomed to examine its progeny, so as to keep and to bring up those whom it observed to possess the qualities of a true offspring and the gift of an undamaged constitution and to reject those in whom it detected weakness of a degenerate origin even at that tender age.
"I will confess to You, O Lord, for terribly have You been made wonderful: wondrous are Your works, and my soul knows it right well" [Psalm 139:14]. Aforetime "Your knowledge was made wonderful from me, it had waxed great, nor could I attain unto it." From me then "it had waxed great." Whence does "my soul" now "know right well," save because the "night is light in my delight?" save because Your grace has come unto me, and enlightened my darkness? save because You have possessed my reins? save because You have taken me up from my mother's womb?
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Summary
Psalms 139:14 is a profound declaration of praise from the psalmist, celebrating God's meticulous and awe-inspiring craftsmanship in the creation of human beings. It articulates a deep, personal conviction that one's very existence is a testament to divine wisdom, power, and intimate involvement, inspiring a response of worship and establishing an intrinsic value for all human life rooted in God's marvelous works.
Context
Literary Context
Psalm 139 is a deeply personal and theological meditation on the attributes of God, particularly His omnipresence, omniscience, and omnipotence. The psalm opens with David marveling at the Lord's exhaustive knowledge of his thoughts, words, and ways, a knowledge so profound that it encompasses every detail of his life (Psalms 139:1-6). This leads naturally to a contemplation of God's inescapable presence, acknowledging that no place, not even the deepest parts of the earth or the farthest reaches of the heavens, can hide one from His Spirit (Psalms 139:7-12). Verses 13-16, where our focal verse resides, specifically pivot to God's active and intimate involvement in David's formation in the womb, highlighting divine sovereignty over life's very inception. This section serves as the climactic evidence for God's all-encompassing knowledge and presence, culminating in David's response of praise in Psalms 139:14. The subsequent verses then transition to David's plea for God to search his heart and lead him in the way everlasting, demonstrating the practical application of these profound theological truths (Psalms 139:23-24).
Historical & Cultural Context
Composed by David, a king and psalmist of ancient Israel, Psalm 139 reflects a deeply personal relationship with Yahweh, characteristic of many psalms. In the ancient Near East, the concept of a deity forming an individual in the womb was not entirely unique, but the intimacy, personal knowledge, and meticulous care attributed to the God of Israel in this process set Him apart. Unlike impersonal deities or the deterministic forces of fate, the God of Israel is portrayed as actively and lovingly involved in the intricate design of each person. The cultural understanding of "the womb" was often seen as a mysterious, hidden place, making God's knowledge of one there even more profound and awe-inspiring. This perspective stands in stark contrast to any notion of human life being accidental or insignificant, reinforcing the Israelite understanding of humanity as uniquely created in God's image, as detailed in Genesis 1:27.
Key Themes
Psalms 139:14 contributes significantly to several overarching themes within Psalm 139 and the broader biblical narrative. Firstly, it powerfully underscores the theme of Divine Craftsmanship and Intricate Design, portraying God as the ultimate architect and artist of human life. The complexity of the human body and spirit is presented as a direct testament to His unparalleled wisdom and power. Secondly, it establishes the Inherent Value and Dignity of Human Life, asserting that every individual, from conception, is a divinely purposed and meticulously formed miracle, not a random occurrence. This foundational truth has profound implications for ethics, self-worth, and the sanctity of life. Thirdly, the verse highlights God's Personal and Intimate Knowledge of each individual, extending even to one's unformed substance, reinforcing the theme of divine omniscience seen throughout the psalm, particularly in Psalms 139:1-6. Finally, it serves as a direct Basis for Praise and Worship, as David's declaration of praise is a natural and inevitable response to this profound understanding of God's creative work within him, echoing the call to worship found in Psalms 145:3.
Exposition and Analysis
Key Word Analysis
This word (H3034) is a primitive root meaning "to use (i.e. hold out) the hand; physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the hands)." In this context, it signifies a volitional act of worship and thanksgiving, often accompanied by outward expressions such as extended hands. It is a joyful and intentional acknowledgment of God's goodness and greatness, directly in response to His marvelous creative work.
This word (H3372) is a primitive root meaning "to fear; morally, to revere; caus. to frighten." In the context of "fearfully made," it does not denote terror or dread, but rather a profound sense of awe, reverence, and solemn wonder. It speaks to the astonishing and almost overwhelming complexity, delicacy, and power inherent in the human design, inspiring a respectful astonishment at the Creator's wisdom and might.
The KJV translates two related Hebrew words here. "Wonderfully made" comes from pâlâh (H6395), meaning "to distinguish (literally or figuratively); put a difference, show marvellous, separate, set apart, sever, make wonderfully." The subsequent "marvellous" (H6381) comes from pâlâʼ, a primitive root meaning "to separate, i.e., distinguish (literally or figuratively); by implication, to be (causatively, make) great, difficult, wonderful." Together, these words emphasize that human creation is not merely good or functional, but distinct, extraordinary, and miraculous. It signifies a work that is astonishing, unique, and beyond ordinary human comprehension, set apart by divine design as something truly exceptional.
"Knoweth" is from yâdaʻ (H3045), a primitive root meaning "to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)." It implies a deep, intimate, and experiential knowledge, not merely intellectual assent. "Right well" is from mᵉʼôd (H3966), meaning "vehemence, i.e. (with or without preposition) vehemently; by implication, wholly, speedily, etc. (often with other words as an intensive or superlative; especially when repeated)." When combined, "knoweth right well" signifies a profound, certain, and thoroughly understood conviction. David's soul does not just vaguely know, but possesses an undeniable, deeply felt assurance of God's marvelous works in his creation.
Verse Breakdown
"I will praise thee"
This opening clause is a direct, volitional declaration of worship and thanksgiving. It signifies David's intentional and joyful response to God, not as a mere obligation, but as an overflow of a heart captivated by profound divine truth. This praise is the natural and inevitable outcome of the deep realization that follows concerning God's creative power.
"for I am fearfully and wonderfully made"
This is the foundational reason for David's praise. The human being is presented as a masterpiece of divine artistry, crafted with such intricate complexity and astonishing design that it evokes reverential awe ("fearfully") and stands out as a unique, miraculous creation ("wonderfully made"). This clause affirms the intrinsic value, divine origin, and extraordinary nature of human life.
"marvellous are thy works"
This serves as a parallel affirmation, broadening the scope from David's individual creation to God's works in general, yet still implicitly linked to the marvel of human formation. The term "marvellous" reiterates the extraordinary, miraculous, and astonishing nature of God's creative acts, reinforcing the idea that His handiwork is consistently beyond human comparison or full comprehension.
"and that my soul knoweth right well"
This concluding clause underscores the personal, deeply held, and certain conviction of the psalmist. It is not a mere intellectual acknowledgment but an experiential, profound, and undeniable understanding that resonates within his very being ("my soul"). This deep knowing provides a foundation of security, purpose, and confidence, affirming the reality of God's intimate involvement in his life.
Literary Devices
Psalms 139:14 employs several powerful literary devices that enhance its profound message. The phrase "fearfully and wonderfully made" utilizes Hyperbole to emphasize the extraordinary, almost unbelievable complexity and beauty of God's creative work in humanity, suggesting a level of design that transcends ordinary description. This phrase also functions as a powerful Metaphor, implicitly portraying God as the ultimate master craftsman or artist who meticulously designs and forms human beings with unparalleled skill. The structure of the verse exhibits clear Parallelism, particularly between "I am fearfully and wonderfully made" and "marvellous are thy works," where the second clause reinforces and expands upon the first, broadening the scope from personal creation to God's general creative power. The entire verse is imbued with a tone of Awe and Wonder, reflecting David's profound reverence and astonishment at God's omnipotence and intimate knowledge, which is further emphasized by the concluding declaration that "my soul knoweth right well," signifying a deep, internal, and undeniable conviction.
Theological and Thematic Connections
Psalms 139:14 is a cornerstone for biblical anthropology, establishing humanity's inherent dignity and worth not based on achievement, social status, or perceived utility, but on divine origin and meticulous craftsmanship. It challenges any notion of human life as accidental, insignificant, or disposable, asserting that each individual is a unique, divinely purposed miracle, formed with intentionality and profound care. This truth forms the bedrock for understanding human rights, the sanctity of life from conception, and the call to stewardship of our bodies and minds as sacred trusts. The verse also highlights God's personal and intimate involvement with His creation, demonstrating His active presence and comprehensive knowledge even before birth, which is a profound source of comfort, security, and identity for believers.
Reflection and Application
In a world that often struggles with issues of self-worth, identity, and the value of human life, Psalms 139:14 offers a profound, unchanging truth: our worth is intrinsic, divinely bestowed, and not dependent on external validation, performance, or appearance. Understanding that we are "fearfully and wonderfully made" by an all-knowing, all-powerful, and intimately involved Creator can transform our self-perception, fostering a healthy self-esteem rooted in God's design rather than fleeting human standards. This truth also cultivates a deep appreciation for the miracle of life itself, inspiring us to care for our bodies as temples of the Holy Spirit and to respect the sanctity of all human life, from its earliest stages of development. Moreover, it should ignite a spirit of worship and gratitude, as our very existence becomes a living testimony to God's magnificent works, prompting us to live lives that honor our divine Maker and reflect the glory of His creative genius.
Questions for Reflection
FAQ
What does "fearfully and wonderfully made" truly mean?
The phrase "fearfully and wonderfully made" signifies that human beings are created with astonishing complexity, intricate design, and profound uniqueness by God. "Fearfully" (from the Hebrew yârêʼ) conveys a sense of reverential awe and solemn wonder, acknowledging the immense power and wisdom displayed in our creation. It doesn't mean to be afraid, but to be filled with respectful astonishment at God's handiwork. "Wonderfully made" (from the Hebrew pâlâh) means to be set apart, distinct, and miraculous, highlighting that our formation is an extraordinary and unparalleled act of divine craftsmanship. Together, these words emphasize that every human life is a miracle, meticulously designed by God, inspiring both awe and praise for our Creator, as David expresses in Psalms 139:14.
How does Psalms 139:14 relate to modern scientific understanding of human biology?
While Psalms 139:14 is a theological statement, not a scientific one, its affirmation of intricate design resonates remarkably with modern scientific discoveries. As we delve deeper into the complexities of DNA, cellular structures, the human brain, and the delicate balance of biological systems, the "fearfully and wonderfully made" aspect becomes even more apparent. The psalmist, without the aid of microscopes or genetic sequencing, intuitively grasped the profound and astonishing complexity of human life, attributing it to divine wisdom. This verse suggests that the more we understand about ourselves through scientific inquiry, the more reasons we find to marvel at the Creator's genius, recognizing that scientific discovery often illuminates the "how" of God's "marvelous works" without negating the "who" behind them. The intricate details revealed by science only deepen the wonder expressed in this ancient text, pointing to a divine architect behind the cosmos, as seen in passages like Romans 1:20.
Christ-Centered Fulfillment
Psalms 139:14 finds its ultimate fulfillment and deepest meaning in Jesus Christ. While the verse celebrates God's original creation of humanity, it also implicitly points to the need for a new creation, as humanity's "wonderful" design was marred by sin. Jesus, as the perfect Lamb of God, who takes away the sin of the world (John 1:29), perfectly embodies the "fearfully and wonderfully made" human being, without blemish or sin. His incarnation itself is the ultimate demonstration of God's intimate involvement in human flesh, as the eternal Word became flesh and dwelt among us (John 1:14). Through His atoning work on the cross and His glorious resurrection, Christ not only redeems fallen humanity but also inaugurates a new creation, restoring the dignity and purpose lost in Eden. Believers are now "new creations" in Christ (2 Corinthians 5:17), being progressively conformed to His image (Romans 8:29), and are being continually "renewed in knowledge after the image of their Creator" (Colossians 3:10). Thus, the praise of Psalms 139:14 for our original creation is amplified by the even greater wonder of our re-creation and redemption in Christ, who is the ultimate expression of God's marvelous works and the one through whom all things were made (Colossians 1:16).