TRV
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 139:17–24. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the psalmist makes application of the doctrine of God's omniscience, divers ways.
I.He acknowledges, with wonder and thankfulness, the care God had taken of him all his days, Psa 139:17, Psa 139:18.
God, who knew him, thought of him, and his thoughts towards him were thoughts of love, thought of good, and not of evil, Jer 29:11. God's omniscience, which might justly have watched over us to do us hurt, has been employed for us, and has watched over us to do us good, Jer 31:28. God's counsels concerning us and our welfare have been,
1.Precious to admiration: How precious are they! They are deep in themselves, such as cannot possibly be fathomed and comprehended. Providence has had a vast reach in its dispensations concerning us, and has brought things about for our good quite beyond our contrivance and foresight. They are dear to us; we must think of them with a great deal of reverence, and yet with pleasure and thankfulness. Our thoughts concerning God must be delightful to us, above any other thoughts.
2.Numerous to admiration: How great is the sum of them! We cannot conceive how many God's kind counsels have been concerning us, how many good turns he has done us, and what variety of mercies we have received from him. If we would count them, the heads of them, much more the particulars of them, they are more in number than the sand, and yet every one great and very considerable, Psa 40:5. We cannot conceive the multitude of God's compassions, which are all new every morning.
3.Constant at all times: "When I awake, every morning, I am still with thee, under thy eye and care, safe and easy under thy protection." This bespeaks also the continual devout sense David had of the eye of God upon him: When I awake I am with thee, in my thoughts; and it would help to keep us in the fear of the Lord all the day long if, when we awake in the morning, our first thoughts were of him and we did then set him before us.
II.He concludes from this doctrine that ruin will certainly be the end of sinners.
God knows all the wickedness of the wicked, and therefore he will reckon for it: "Surely thou wilt slay the wicked, O God! for all their wickedness is open before thee, however it may be artfully disguised and coloured over, to hide it from the eye of the world. However thou suffer them to prosper for a while, surely thou wilt slay them at last." Now observe, 1. The reason why God will punish them, because they daringly affront him and set him at defiance (Psa 139:20): They speak against thee wickedly; they set their mouth against the heavens (Psa 73:9), and shall be called to account for the hard speeches they have spoken against him, Jde 1:15. They are his enemies, and declare their enmity by taking his name in vain, as we show our contempt of a man if we make a by-word of his name, and never mention him but in a way of jest and banter. Those that profane the sacred forms of swearing or praying by using them in an impertinent irreverent manner take God's name in vain, and thereby show themselves enemies to him. Some make it to be a description of hypocrites: "They speak of thee for mischief; they talk of God, pretending to piety, but it is with some ill design, for a cloak of maliciousness; and, being enemies to God, while they pretend friendship, they take his name in vain; they swear falsely." 2. The use David makes of this prospect which he has of the ruin of the wicked. (1.) He defies them: "Depart from me, you bloody men; you shall not debauch me, for I will not admit your friendship nor have fellowship with you; and you cannot destroy me, for, being under God's protection, he shall force you to depart from me." (2.) He detests them (Psa 139:21, Psa 139:22): "Lord, thou knowest the heart, and canst witness for me; do not I hate those that hate thee, and for that reason, because they hate thee? I hate them because I love thee, and hate to see such affronts and indignities put upon thy blessed name. Am not I grieved with those that rise up against thee, grieved to see their rebellion and to foresee their ruin, which it will certainly end in?" Note, Sin is hated, and sinners are lamented, by all that fear God. "I hate them" (that is, "I hate the work of them that turn aside," as he explains himself, Psa 101:3) "with a sincere and perfect hatred; I count those that are enemies to God as enemies to me, and will not have any intimacy with them," Psa 69:8.
III.He appeals to God concerning his sincerity, Psa 139:23, Psa 139:24.
1. He desires that as far as he was in the wrong God would discover it to him. Those that are upright can take comfort in God's omniscience as a witness of their uprightness, and can with a humble confidence beg of him to search and try them, to discover them to themselves (for a good man desires to know the worst of himself) and to discover them to others. He that means honestly could wish he had a window in his breast that any man may look into his heart: "Lord, I hope I am not in a wicked way, but see if there be any wicked way in me, any corrupt inclination remaining; let me see it; and root it out of me, for I do not allow it." 2. He desires that, as far as he was in the right, he might be forwarded in it, which he that knows the heart knows how to do effectually: Lead me in the way everlasting. Note, (1.) The way of godliness is an everlasting way; it is everlastingly true and good, pleasing to God and profitable to us, and will end in everlasting life. It is the way of antiquity (so some), the good old way. (2.) All the saints desire to be kept and led in this way, that they may not miss it, turn out of it, nor tire in it.
Historical interpretation
Three Centuries of Reception
5 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.
And what follows? "But to me Your friends are made very honourable, O God" [Psalm 139:17]; those very ones, who "wandered in the day, and none was in them," became Your friends, and were made very honourable to me. That bone was made in them in secret after the resurrection of the Lord, and they suffered for His Name, at whose death they had been amazed. "Mightily strengthened were their chieftainships." They became Apostles, they became leaders of the Church, they became rams leading their flocks, "mightily strengthened."
"I will no longer call you servants, because the servant does not know what his master does. But I have called you friends, because all things whatsoever I have heard from my Father, I have made known to you." What are all these things which He heard from His Father, which He wished to make known to His servants, that He might make them His friends, except the joys of interior charity, except those festivals of the heavenly homeland, which He daily imprints on our minds through the inspiration of His love? For when we love the heavenly things we have heard, we already know what we love, because love itself is knowledge. Therefore He had made all things known to those who, changed from earthly desires, were burning with the torches of supreme love. Indeed the Prophet had beheld these friends of God when he said: "But to me Your friends, O God, are exceedingly honored." For a friend is called, as it were, a guardian of the soul. Because therefore the Psalmist foresaw that the elect of God, separated from the love of this world, would guard the will of God in heavenly commandments, he marveled at the friends of God, saying: "But to me Your friends, O God, are exceedingly honored." And as if we were immediately asking him to reveal to us the reasons for such great honor, he at once added: "Their sovereignty is exceedingly strengthened." Behold, the elect of God subdue the flesh, strengthen the spirit, command demons, shine with virtues, despise present things, preach the eternal homeland by their conduct as well as by their voice; they love it even unto death, and reach it through torments. They can be killed, but they cannot be bent. Therefore their sovereignty is exceedingly strengthened. In that very passion by which they fell in the death of the flesh, see how great was the height of their minds. Whence this, except because their sovereignty was strengthened? But perhaps those who are so great are few? He added: "I will count them, and they will be multiplied beyond the sand." Behold the whole world, brothers: it is full of martyrs. Now we are scarcely as many as we can see compared to how many witnesses of the truth we have. Therefore those who are countable to God are multiplied beyond the sand for us, because how many they are cannot be comprehended by us.
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Summary
Psalms 139:17 is a profound declaration of the psalmist's overwhelming awe and wonder at the immeasurable and invaluable nature of God's thoughts concerning humanity and His creation. Following a deep meditation on divine omnipresence, omniscience, and omnipotence, this verse climactically shifts from God's intimate knowledge of the psalmist to the psalmist's realization of the vastness and preciousness of God's own divine intentions and designs, culminating in an expression of praise for the Creator's boundless wisdom and meticulous care.
Context
Literary Context
This verse is strategically placed within Psalm 139, a masterful piece of Hebrew poetry widely attributed to King David, which serves as an extended theological reflection on God's omnipresence, omniscience, and omnipotence. The preceding verses meticulously establish God's all-encompassing knowledge of the psalmist's innermost being, from his thoughts and words to his every movement and resting place (Psalm 139:1-6). This is followed by an exploration of God's inescapable presence, emphasizing that no place, not even the depths of Sheol or the farthest reaches of the sea, can hide one from His Spirit (Psalm 139:7-12). The psalm then transitions to God's meticulous and purposeful formation of the psalmist in the womb, highlighting divine sovereignty in creation and individual destiny (Psalm 139:13-16). Verse 17 acts as a climactic, worshipful response to this overwhelming realization: if God knows me so intimately and has formed me so wonderfully, how infinitely more profound and extensive must His own thoughts be, not only about me but about all His grand purposes and designs? It marks a shift from being known by God to marveling at the knowing God.
Historical & Cultural Context
Composed likely during a period of deep personal reflection, perhaps by King David, Psalm 139 reflects the profound personal piety and monotheistic worldview characteristic of ancient Israelite worship. This stands in stark contrast to the polytheistic and often capricious deities of surrounding pagan cultures. Unlike the limited and often anthropomorphic gods of Canaanite mythology, the God of Israel is portrayed as infinitely knowing, omnipresent, and intimately involved in the lives of His people. The concept of God's "thoughts" (rêaʻ) would have resonated deeply with an ancient Israelite understanding of divine wisdom as the ultimate source of all order, purpose, and design in the cosmos. This wisdom, far surpassing human comprehension, was seen as the foundation of creation and the unfolding of history. This intimate, personal relationship with a sovereign, all-knowing God was a cornerstone of Israelite theology, providing both immense comfort and a compelling call to righteous living in accordance with His divine will.
Key Themes
Psalms 139:17 powerfully contributes to several overarching themes both within Psalm 139 and the broader biblical narrative. Firstly, it underscores the Immeasurable Wisdom and Knowledge of God, emphasizing that God's understanding is not merely vast but infinitely so, encompassing all things past, present, and future. This ties into the theme of divine sovereignty, where God's thoughts are not idle musings but active, purposeful designs for His creation and His people, as powerfully articulated in Isaiah 55:8-9. Secondly, the verse highlights the Personal Value and Intimate Care of God for Humanity. The psalmist's declaration that God's thoughts are "precious unto me" signifies a profound sense of being cherished, esteemed, and purposefully valued by the Creator. This reinforces the theme of God's personal involvement in individual lives, a concept foundational to the covenant relationship and God's unwavering faithfulness to His people, as seen in Jeremiah 29:11. Finally, the verse speaks to the Overwhelming Majesty of God, prompting a response of worship, humility, and awe in the face of such incomprehensible greatness. This sense of wonder, inviting believers to humble themselves before the divine, is a recurring motif throughout the Psalms, profoundly expressed in passages like Psalm 8:3-4.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to be heavy," and figuratively "valuable." This word conveys a sense of rarity, honor, and high esteem. When applied to God's thoughts, it suggests they are not common or trivial, but of immense worth, significant, and held in high regard by God Himself and, consequently, by the psalmist. They are not easily dismissed or forgotten, but rather cherished and deeply valued.
Derived from a root meaning "to associate ideas." This word refers to deep reflections, designs, or purposes. Unlike a fleeting idea, rêaʻ implies a considered, reasoned intention, suggesting God's thoughts are not random but part of a coherent, purposeful, and well-ordered plan. This highlights the deliberate and intentional nature of God's engagement with His creation and His people.
Literally "head" or "chief." In this context, it refers to the totality, the culmination, or the immense count of something. It signifies the aggregate, the complete number, underscoring that the entire collection of God's thoughts is overwhelmingly vast and beyond human calculation. It speaks to the incomprehensible quantity and boundless extent of divine wisdom and purpose.
Verse Breakdown
"How precious also are thy thoughts unto me, O God!"
This opening exclamation expresses the psalmist's profound personal valuation of God's thoughts. The word "precious" conveys that these divine designs and intentions are not merely numerous but are of immense worth, significance, and intrinsic goodness to the psalmist. The direct address, "O God," underscores the personal and worshipful nature of this declaration, acknowledging the divine source of such profound wisdom and meticulous care. It implies a sense of being deeply known, cherished, and purposefully considered by the Almighty Creator.
"how great is the sum of them!"
This second exclamation emphasizes the sheer quantity, incomprehensibility, and overwhelming nature of God's thoughts. The term "great" (from ʻâtsam, meaning "to be powerful or numerous") highlights their vastness and power, while "sum" (rôʼsh) refers to their totality or aggregate. The psalmist is not only amazed by the quality (preciousness) but also by the quantity (immeasurable extent) of God's thoughts, recognizing that they are beyond human enumeration or full comprehension, pointing to God's infinite wisdom, foresight, and intricate planning.
Literary Devices
Psalm 139:17 employs several powerful literary devices to convey its profound message of divine majesty and human awe. The most prominent device is Exclamation, indicated by the repeated "How precious!" and "how great!" phrases. These are not mere statements but expressions of overwhelming emotion—awe, wonder, adoration, and profound humility—evoking a sense of the sublime and the ineffable nature of God. The verse also utilizes Hyperbole to emphasize the immeasurable nature of God's thoughts; while God's knowledge is truly infinite, the psalmist uses language that exaggerates their vastness beyond human comprehension or calculation to impress upon the reader their boundless extent. Furthermore, there is a subtle use of Anthropomorphism in attributing "thoughts" to God, allowing human readers to grasp the concept of divine intention, purpose, and wisdom, even though God's cognitive processes transcend human understanding. The verse's structure, moving from the quality ("precious") to the quantity ("great is the sum") of God's thoughts, creates a powerful rhetorical progression that builds to a climax of profound admiration and worship.
Theological and Thematic Connections
Psalms 139:17 profoundly articulates the biblical truth of God's infinite wisdom and His intimate, purposeful engagement with His creation, particularly humanity. It moves beyond mere omniscience to highlight the value and extent of God's deliberate designs and intentions. This verse assures believers that they are not random accidents but are held in the mind of a loving, all-wise Creator whose thoughts concerning them are both precious and innumerable. This understanding fosters deep trust in God's sovereign plan, even when circumstances are unclear, knowing that His intentions are always good and ultimately for His glory and our benefit. It challenges us to align our finite thoughts with His infinite ones, seeking His wisdom above our own.
Reflection and Application
To truly grasp the implications of Psalms 139:17 is to embark on a journey of profound humility and exhilarating wonder. In a world that often makes us feel insignificant, overlooked, or merely a product of chance, this verse reminds us that the Creator of the cosmos holds us in His thoughts, and those thoughts are not fleeting or dismissive, but "precious" and "great" in their sum. This truth offers immense comfort, assuring us of God's unwavering care, intentionality, and benevolent purpose in our lives. It encourages us to trust His sovereign hand, even when our circumstances seem chaotic, our future uncertain, or our prayers unanswered, knowing that His plans are rooted in infinite wisdom and perfect love. Furthermore, this verse calls us to a deeper, more intimate relationship with this all-knowing God, prompting us to seek His guidance, meditate on His Word, and diligently align our own minds and wills with His divine perspective, recognizing that His thoughts are infinitely superior to our own. This verse invites us to live with a profound sense of security, purpose, and joy, knowing we are deeply cherished and purposefully designed by the One whose thoughts are beyond measure.
Questions for Reflection
FAQ
What does it mean that God's thoughts are "precious" to the psalmist?
The word "precious" (Hebrew: yâqar) implies that God's thoughts are of immense value, rare, and highly esteemed. For the psalmist, this means that God's designs, intentions, and purposes concerning him are not trivial or insignificant, but are cherished and held in the highest regard. It speaks to the deep, personal care and worth God places on His relationship with His creation, particularly humanity. It's a profound declaration of how deeply the psalmist values God's perspective and plans for his life, recognizing their inherent goodness, wisdom, and eternal significance. This sentiment reflects a heart that has truly grasped the intimate and benevolent nature of God's engagement with His people.
How can God's thoughts be "great in sum" if He is omniscient and knows all things instantly?
The phrase "how great is the sum of them" (using Hebrew: ʻâtsam for great, and rôʼsh for sum) emphasizes the immeasurable quantity, incomprehensibility, and boundless extent of God's thoughts from a human perspective. While God's knowledge is indeed instantaneous, complete, and without limits, the psalmist uses human language and concepts to convey the overwhelming nature of this divine attribute. It's not about God having to "count" His thoughts as if they were finite, but about our finite human inability to grasp their infinite scope and depth. It points to the boundless wisdom, intricate designs, countless purposes, and eternal plans that flow from the mind of an infinite God, far exceeding human capacity to enumerate or fully comprehend. This resonates with other biblical declarations of God's unsearchable understanding, such as Psalm 147:5.
Christ-Centered Fulfillment
Psalms 139:17 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The "precious" and "great" thoughts of God, which the psalmist marvels at, are most perfectly revealed in God's eternal redemptive plan centered on His Son. Before the foundation of the world, God's "thoughts" were set on a plan to reconcile fallen humanity to Himself through Christ, choosing us in Him before time began (Ephesians 1:4-5). Jesus Himself is the very embodiment and perfect expression of God's wisdom and perfect thought, being the "image of the invisible God" and the "firstborn over all creation," through whom all things were created and hold together (Colossians 1:15-17). Every divine intention, every redemptive purpose, every precious thought of God culminates in the Incarnation, the atoning sacrifice on the cross, and the glorious resurrection of Jesus. Through Christ, we not only understand the preciousness of God's thoughts for us—culminating in our salvation, adoption as beloved children, and eternal life (John 3:16)—but we also gain access to the very mind of Christ, participating in God's thoughts and purposes through the indwelling Holy Spirit (1 Corinthians 2:16). Thus, the psalmist's awe at God's thoughts becomes our profound joy in the revealed wisdom of God in Christ, who perfectly executed the "great sum" of God's eternal plan for redemption and glory.