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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
9 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.
For God was everywhere who said, "I fill heaven and earth." But if this was said of the Father, where could he be without his Word and his Wisdom, "which teaches from end to end mightily, and orders all things sweetly"? But neither could he be anywhere without his Spirit. If, therefore, God is everywhere, then his Spirit is also everywhere. Consequently, the Holy Spirit was also sent to that place where he already was. For he, too, who finds no place to which he could go from the face of God, says, "If I shall ascend into heaven, you are there; if I shall descend into hell, you are present," wishing it to be understood that God is present everywhere, referred to his Spirit in the preceding verse. For there he spoke as follows: "Where shall I go from your Spirit? And where shall I flee from your face?"
"For if our heart should have a bad opinion [of us]," that is, should accuse us within, because we do not do with that intention with which it ought to be done, "God is greater than our heart and knows all things." You conceal your heart from people; conceal it from God if you can. How will you conceal it from him to whom it was said by a certain sinner, "Where shall I go from your spirit, and from your face where shall I flee?" He was asking where he might flee to escape the judgment of God and did not find [an answer]. For where is God not? "If I ascend into heaven," he says, "you are there. If I descend into hell, you are present." Where will you go? Where will you flee? Do you wish to listen to advice? If you wish to flee from him, flee to him! Flee to him by confessing, not by hiding from him. For you cannot hide, but you can confess. Say to him, "You are my refuge," and let love be nurtured in you, which alone leads to life. Let your conscience bear testimony to you because it is of God. If it is of God, do not wish to boast of it before people because neither the praises of people lift you into heaven nor do their censurings put you down from there. Let him who gives the crown see; let him be witness by whom as Judge you are crowned. God is greater than our heart and knows all things.
For this reason, of course, it was not enough for Jesus to say, "I will that where I am they also may be," but he added, "with me." For to be with him is a great good. For even the wretched can be where he is because wherever anybody at all may be [there] he also is; but the blessed alone are with him, because they will be unable to be blessed except by his action. Or has it not been truly said to God, "If I ascend into heaven, you are there; and if I descend into hell, you are present"? Or on the other hand is Christ not God's Wisdom, which "reaches everywhere by reason of its purity"?
"If I go up," says he, "to heaven, You are there: if I go down to Hades, You are present" [Psalm 139:8]. At length, miserable runaway, you have learned, that by no means can you make yourself far from Him, from whom you have wished to remove far away. Behold, He is everywhere; thou, whither will you go? He has found counsel, and that inspired by Him, who now deigns to recall him....If by sinning I go down to the depths of wickednesses, and spurn to confess, saying, "Who sees me" (for "in Hades who shall confess to You?" ) there also You are present, to punish. Whither then shall I go that I may flee from Your presence, that is, not find You angry? This plan he found: So will I flee, says he, from Your Face, so will I flee from Your Spirit; from Your avenging Spirit, Your avenging Face thus will I flee.
“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 139:8 is a profound declaration of God's absolute omnipresence, asserting that no realm, whether the highest heavens or the deepest underworld, can escape His divine presence and awareness. It serves as a poetic testament to the boundless nature of God, assuring the psalmist (and by extension, the believer) that the Lord is intimately present in every conceivable dimension of existence, offering both comfort in His closeness and a sobering reminder of His inescapable knowledge.
Context
Literary Context
Psalms 139:8 is situated within a deeply personal and theological meditation by David on the attributes of God, forming a pivotal response to the rhetorical question posed in the preceding verse. The psalm opens with an awe-filled acknowledgment of God's omniscience, detailing how God knows the psalmist's thoughts, actions, and words even before they are formed, as highlighted in Psalms 139:1-4. This foundational truth of divine knowledge naturally leads to the concept of omnipresence, prompting the psalmist to ask, "Whither shall I go from thy spirit? or whither shall I flee from thy presence?" in Psalms 139:7. Verse 8 then provides the rhetorical answer, using extreme spatial opposites to illustrate the futility of attempting to escape God's Spirit. The subsequent verses continue to explore God's omnipresence in terms of darkness and light, as seen in Psalms 139:11-12, and His creative involvement in the psalmist's very formation, detailed in Psalms 139:13-16.
Historical & Cultural Context
Composed by King David, a figure intimately acquainted with both the heights of royal power and the depths of personal despair and sin, Psalms 139 reflects a mature theological understanding of God. The ancient Israelite worldview, while not a systematic cosmology in the modern sense, generally conceived of a three-tiered universe: the heavens above (the dwelling place of God), the earth where humanity resided, and the underworld (Sheol) beneath. The imagery of ascending to "heaven" and making a "bed in hell" (Sheol) would have resonated deeply with this understanding, representing the absolute extremes of their known universe. This poetic language was not meant to describe literal travel but to convey the comprehensive scope of God's presence across all conceivable dimensions of existence. The psalm's personal tone suggests a context of individual reflection, perhaps during a time of contemplation or distress, where the psalmist sought comfort or accountability in God's pervasive presence.
Key Themes
The overarching theme of Psalms 139, powerfully encapsulated in verse 8, is God's Omnipresence. This attribute signifies that God is everywhere at all times, not confined by space or time. This omnipresence is intrinsically linked to His Omniscience, as His presence enables His complete knowledge of all things. The verse also highlights the Inescapability of God's Presence, underscoring the futility of any attempt to hide from Him, whether for good or ill. This inescapability can be a source of profound comfort for the righteous, knowing they are never alone, and a solemn warning for those who might seek to conceal their deeds from divine scrutiny. Finally, the verse implicitly speaks to Divine Sovereignty and Dominion, as God's presence in all realms asserts His ultimate authority over creation, from the celestial heights to the subterranean depths. This comprehensive reach emphasizes that no aspect of existence is outside His control or awareness, a truth echoed throughout the wisdom literature, such as in Proverbs 15:3.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to go up; ascend." In the context of Psalms 139:8, it denotes the act of rising to the highest conceivable point, symbolizing the celestial realm or the very dwelling place of God. It represents the extreme upper limit of human or spiritual exploration, emphasizing the transcendence of God.
A dual of an unused singular, meaning "the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve); air, [idiom] astrologer, heaven(-s)." Here, "heaven" refers to the literal sky and, more broadly, the spiritual realm above, traditionally understood as God's abode. It signifies the ultimate height and expanse, the antithesis of the underworld.
A primitive root meaning "to strew as a surface; make (one's) bed, [idiom] lie, spread." This phrase is an idiom for settling down, taking up residence, or even dying and being buried. It implies a deliberate act of establishing oneself in a place, no matter how remote or undesirable. The imagery is vivid, suggesting that even if one were to prepare a resting place in the deepest abyss, God would still be present, demonstrating His pervasive immanence.
Meaning "Hades or the world of the dead (as if a subterranean retreat), including its accessories and inmates; grave, hell, pit." In the Old Testament, Sheol is the general realm of the dead, a shadowy, silent place beneath the earth, not necessarily a place of eternal torment as understood in later theology (Gehenna). Here, it represents the lowest, darkest, and most remote part of existence, the antithesis of heaven, underscoring the absolute universality of God's presence.
Verse Breakdown
"If I ascend up into heaven, thou art there:"
This clause presents the first extreme scenario. The psalmist imagines ascending to the highest possible point, the celestial realm, which was often considered the dwelling place of God. The immediate affirmation "thou art there" powerfully declares that even in the most exalted and sacred space, God's presence is not merely acknowledged but is a fundamental reality. It speaks to God's transcendence and His dominion over the heavenly spheres, asserting that no height can escape His watchful eye.
"if I make my bed in hell, behold, thou art there."
This clause offers the antithetical extreme. "Making one's bed in hell (Sheol)" vividly depicts descending to the lowest, darkest, and most forgotten realm—the abode of the dead. It signifies a place of utter despair, isolation, and separation from the living. Yet, even in this profound abyss, the psalmist declares, "behold, thou art there." The exclamation "behold" emphasizes the astonishing and undeniable truth of God's presence even in such a desolate place, highlighting His immanence and His ability to penetrate every dimension of existence, demonstrating that no depth can conceal from Him.
Literary Devices
Psalms 139:8 masterfully employs several literary devices to convey its profound theological truth. The most prominent is Merism, a rhetorical device where two contrasting parts of a whole are used to represent the entirety. "Heaven" and "hell" (Sheol) represent the totality of creation, from its highest reaches to its deepest depths, emphasizing God's universal presence. This is also a form of Hyperbole, as the psalmist uses exaggerated scenarios (ascending to heaven, making a bed in Sheol) not to be taken literally as actions, but to illustrate the absolute impossibility of escaping God's pervasive presence. The verse also utilizes strong Parallelism, specifically Antithetical Parallelism, where the second clause ("if I make my bed in hell, behold, thou art there") contrasts with and reinforces the first ("If I ascend up into heaven, thou art there"), thereby amplifying the message of omnipresence. The psalmist's direct address ("thou art there") uses Apostrophe, speaking directly to God, which enhances the personal and intimate tone of the psalm, transforming a theological statement into a personal confession of faith.
Theological and Thematic Connections
Psalms 139:8 is a cornerstone passage for understanding the divine attribute of omnipresence, revealing God as both transcendent (above and beyond creation, residing in "heaven") and immanent (actively present within creation, even in "hell" or Sheol). This paradox underscores God's infinite nature; He is not confined by space, nor is any space devoid of His presence. This truth profoundly impacts our understanding of worship, prayer, and divine judgment. It means that prayer is always heard, that no one is ever truly alone, and that all actions, whether hidden or public, are known to God. The verse assures believers of God's constant watchfulness and care, while simultaneously serving as a reminder of His inescapable justice for those who might seek to hide their sin.
Reflection and Application
The truth of God's omnipresence, powerfully articulated in Psalms 139:8, offers both profound comfort and sobering accountability. For the believer, it means that in every circumstance—whether soaring on the heights of joy and success ("ascend up into heaven") or plunged into the depths of despair, grief, or failure ("make my bed in hell")—God is undeniably present. We are never truly alone, never beyond the reach of His love, comfort, and sustaining power. This truth anchors our faith in times of crisis, reminding us that even in the "valley of the shadow of death," God is with us, as affirmed in Psalms 23:4. Conversely, this omnipresence also calls us to a life of integrity and reverence. There is no secret sin, no hidden thought, no concealed motive that escapes the all-seeing eye of God. This awareness should cultivate a healthy fear of the Lord, motivating us to live lives that honor Him, knowing that He is witness to all. It encourages authenticity in our faith, recognizing that our walk with God is not merely external but deeply internal, known fully by the One who is everywhere.
Questions for Reflection
FAQ
What does "make my bed in hell" mean in this context?
In Psalms 139:8, "hell" translates the Hebrew word Sheol (שְׁאוֹל). In the Old Testament, Sheol refers to the grave or the realm of the dead, a shadowy, subterranean place where all souls were believed to go after death, regardless of their righteousness. It is not equivalent to the New Testament concept of Gehenna, which denotes a place of eternal punishment. "To make one's bed in Sheol" is a poetic idiom signifying to descend to the absolute lowest, darkest, and most remote place imaginable—the very realm of death and the departed. The verse emphasizes that even in this ultimate abyss, God's presence is undeniable and inescapable, highlighting the boundless extent of His dominion and reach.
Does this verse imply that God is literally a physical being who occupies space?
No, this verse does not imply that God is a physical being who occupies space in the same way humans do. Instead, it uses anthropomorphic language and spatial metaphors to convey a profound theological truth about God's nature. God is Spirit, as declared in John 4:24, and therefore not limited by physical dimensions. The imagery of "heaven" and "hell" (Sheol) represents the totality of existence, from the highest spiritual realms to the deepest, darkest places. The psalmist's point is that there is no place, no state of being, and no dimension of reality where God is absent. His presence is not about physical occupation but about His active, knowing, and sovereign being throughout all creation.
How does God's omnipresence relate to His other attributes, like omniscience and omnipotence?
God's omnipresence is intimately intertwined with His other divine attributes. His omniscience (all-knowing) is enabled by His omnipresence; because He is everywhere, He sees, hears, and knows everything, even the innermost thoughts and intentions of the heart, as revealed in Hebrews 4:13. His omnipotence (all-powerful) is also demonstrated through His omnipresence, as His power is not limited to a specific location but extends throughout all creation, allowing Him to act anywhere and at any time. These attributes work in perfect harmony, painting a picture of a God who is infinitely vast, intimately aware, and supremely capable, ensuring that His purposes are always fulfilled and His creation is always within His active domain.
Christ-Centered Fulfillment
Psalms 139:8, with its declaration of God's inescapable omnipresence, finds its ultimate and most tangible fulfillment in the person of Jesus Christ. While the Old Testament reveals God as transcendent and immanent, the New Testament shows us God "with us" in a uniquely personal way. The incarnation of Jesus, God becoming flesh and dwelling among us, as magnificently stated in John 1:14, is the supreme demonstration of God's willingness to "make His bed" among humanity, descending from the glory of heaven to the limitations of earthly existence. Furthermore, Christ's journey encompasses the very extremes described in the psalm: He "ascended up into heaven" after His resurrection, taking His rightful place at the right hand of the Father, as affirmed in Ephesians 4:8-10. And in His death, He descended into the "lower parts of the earth," even to Hades (Sheol), proclaiming victory over death and the grave, as seen in Acts 2:27 citing Psalms 16:10. Through Christ, God's omnipresence is not just a theological concept but a lived reality: He is Emmanuel, "God with us," as prophesied in Matthew 1:23. Moreover, the indwelling of the Holy Spirit, sent by Christ, ensures that believers carry God's presence within them, making His omnipresence a personal and abiding comfort in every circumstance of life, as promised in John 14:16-17.