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 139:7–16. 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.
"If I take again my wings right forward, and abide in the utmost parts of the sea" [Psalm 139:9]. So can I flee from Your Face. If he will flee to the utmost part of the sea from the Face of God, will not He from whom he flees be there?...For what are "the utmost parts of the sea," but the end of the world? Thither let us now flee in hope and longing, with the wings of twofold love; let us have no rest, save in "the utmost parts of the sea." For if elsewhere we wish for rest, we shall be hurled headlong into the sea. Let us fly even to the ends of the sea, let us bear ourselves aloft on the wings of twofold love; meanwhile let us flee to God in hope, and in faithful hope let us meditate on that "end of the sea."
“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
Psalm 139:9 is a profound poetic declaration of God's omnipresence, where the psalmist employs vivid, hyperbolic imagery of extreme speed and distance to underscore the inescapable nature of the divine presence. It posits a hypothetical, almost fantastical, scenario—traveling with the swiftness of dawn to the farthest reaches of the known world—to illustrate the absolute futility of any attempt to escape God's Spirit or presence, ultimately affirming that the Lord's guiding and sustaining hand is present even in the most remote corners of existence.
Context
Literary Context
Psalm 139:9 is an integral part of a deeply personal and theological meditation on the attributes of God, traditionally attributed to King David. The psalm opens with an awe-filled exploration of God's omniscience, detailing His intimate knowledge of the psalmist's thoughts, words, and ways, from his sitting down to his rising up, and even his unformed substance (Psalm 139:1-6). Following this, the focus seamlessly shifts to God's omnipresence, introduced by the rhetorical questions in Psalm 139:7-8: "Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there." Verse 9 continues this theme, providing two more extreme geographical examples—the easternmost and westernmost points of the known world—to further emphasize the boundless nature of God's presence, leading to the triumphant affirmation in Psalm 139:10 that even there, God's hand will guide and hold. This progression from omniscience to omnipresence builds a comprehensive picture of a God who is intimately involved and universally present.
Historical & Cultural Context
For the ancient Israelite, the "wings of the morning" (the rising sun) represented the furthest eastern horizon, symbolizing the rapid, unhindered spread of light from the east. Conversely, the "uttermost parts of the sea" referred to the western boundary, specifically the vast and often mysterious Mediterranean Sea, which was perceived as the edge of the known world. Travel in the ancient Near East was slow and arduous, making the concept of traversing such immense distances, especially with the speed of light, a truly hyperbolic thought experiment. The psalmist's imagery taps into this cultural understanding of vastness and remoteness to highlight God's transcendence over all perceived human boundaries. The ancient worldview, while aware of other lands, often centered on the land of Israel as a focal point, with the surrounding regions and seas representing the limits of human exploration and habitation. The psalmist uses these familiar geographical markers to convey a theological truth about God's limitless reach.
Key Themes
This verse powerfully contributes to several key themes within Psalm 139 and the broader biblical narrative. Foremost is the theme of God's Omnipresence, asserting that no physical or spiritual location can exist outside of His immediate and active presence. This truth is foundational to understanding God's nature as one who fills "heaven and earth," as declared in Jeremiah 23:24. Secondly, it highlights the Vastness and Order of Creation, demonstrating that even the most extreme points of the cosmos are within God's domain and under His watchful eye. The imagery of dawn spreading across the sky and the boundless sea emphasizes the beauty and immense scale of God's handiwork, all of which operates under His sovereign design. Finally, it underscores the profound Human Limitation versus Divine Boundlessness, contrasting the finite capacity of humanity to escape or comprehend God with His infinite and uncontainable nature, reinforcing His absolute sovereignty and control over all existence, a concept echoed in the cosmic scope of Isaiah 40:12. This verse ultimately points to God's unceasing presence as a source of both comfort and accountability.
Exposition and Analysis
Key Word Analysis
Meaning to lift, in a great variety of applications, literal and figurative, absolute and relative; accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable (phrase) man, lade, lay, lift (self) up, lofty, marry, magnify, (idiom) needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, (phrase) swear, take (away, up), (idiom) utterly, wear, yield. In this context, "take" implies harnessing or utilizing the "wings of the morning," suggesting an active, purposeful movement, albeit a hypothetical one, to escape or reach the furthest limits.
Meaning an edge or extremity; specifically (of a bird or army) a wing, (of a garment or bedclothing) a flap, (of the earth) a quarter, (of a building) a pinnacle; (phrase) bird, border, corner, end, feather(-ed), (idiom) flying, (phrase) (one an-) other, overspreading, (idiom) quarters, skirt, (idiom) sort, uttermost part, wing(-ed). Here, "wings" refers to the swift, expansive movement, particularly of the dawn spreading across the sky. It evokes imagery of speed and far-reaching extent, symbolizing the rapid, unhindered progression of light from east to west, as if the morning itself has wings.
Meaning the last or end, hence, the future; also posterity; (last, latter) end (time), hinder (utter) -most, length, posterity, remnant, residue, reward. In this verse, it signifies the extreme, farthest limit or end. Paired with "sea," it conveys the absolute boundary or most remote region of the known world, emphasizing the ultimate extent of human reach or exploration, the very edge of existence as perceived by the ancient mind.
Verse Breakdown
"If I take the wings of the morning,"
This opening clause introduces a hypothetical, almost fantastical, scenario. "Taking the wings of the morning" is a vivid metaphor for traveling with the speed and expansive reach of the rising sun. It symbolizes an attempt to escape or move beyond any conceivable earthly boundary by harnessing the swiftest natural phenomenon. The "morning" (dawn) originates in the east and swiftly spreads its light westward, thus representing the easternmost and most rapid movement imaginable to the psalmist. This is a deliberate exaggeration to set the stage for the absolute impossibility of escaping God's presence.
"and dwell in the uttermost parts of the sea;"
This second clause extends the hypothetical journey to the opposite extreme. The "uttermost parts of the sea" refers to the farthest western horizon, specifically the limits of the Mediterranean Sea, which was considered the boundary of the known world for the Israelites. To "dwell" there implies not just a momentary visit but establishing a permanent presence in this remote, isolated region. Together with the first clause, it completes a merism, encompassing the entire horizontal expanse of creation from east to west, symbolizing every possible direction and distance. The psalmist is exploring the absolute limits of human travel and habitation, only to conclude that even there, God is present.
Literary Devices
Psalm 139:9 is rich with poetic and rhetorical devices that amplify its message of divine omnipresence. The most prominent is Metaphor, specifically in the striking phrase "wings of the morning," which likens the swift, expansive spread of dawn to the powerful, rapid movement of a bird's wings, conveying unparalleled speed and reach. This vivid imagery is further enhanced by Hyperbole, as the psalmist imagines traveling at a speed and to a distance far beyond human capability or even the fastest known phenomena, emphasizing the absolute impossibility of escaping God's presence. The two clauses together form a classic Merism, a literary device where two contrasting or extreme parts represent the whole. "Wings of the morning" (the extreme east, where the sun rises) and "uttermost parts of the sea" (the extreme west, where the sun sets over the Mediterranean) collectively signify the entirety of the world, from one end to the other. This powerful Imagery of light spreading across vast waters creates a sense of awe and wonder, drawing the reader into the psalmist's profound contemplation of God's boundless nature and inescapable presence.
Theological and Thematic Connections
Psalm 139:9 powerfully reinforces the biblical doctrine of God's omnipresence, asserting that there is no place in creation, however remote or inaccessible, where God is not intimately and actively present. This truth is not merely a statement about God's spatial presence but also about His active engagement and sovereign control over all things. It implies that whether one seeks to flee from God's presence in rebellion or to find solace in isolation, He is already there, fully aware and fully capable. This omnipresence is intrinsically linked to His omniscience and omnipotence, ensuring that His knowledge and power are equally boundless and effective in every location. For the believer, this offers profound comfort, knowing that God is always near, even in the darkest valleys or most distant journeys of life. For those who might seek to evade His gaze, it serves as a solemn reminder of ultimate accountability before a God who sees and knows all, for nothing is hidden from Him.
Reflection and Application
Psalm 139:9 invites us into a profound contemplation of God's boundless presence, offering both immense comfort and a call to humble reverence. In a world where we often feel alone, lost, or overwhelmed, the truth that we can never escape God's presence is a source of unfailing hope and security. It means that whether we are experiencing the heights of joy or the depths of despair, whether we are in a bustling city or the quiet of our own thoughts, God is intimately near, fully aware, and actively involved. This truth should inspire us to live with a constant awareness of His gaze, fostering integrity in our actions and sincerity in our hearts, knowing that our deepest motivations are transparent to Him. It challenges any notion that we can hide our struggles, our sins, or our deepest longings from Him. Instead, it encourages us to lean into His omnipresent care, trusting that His hand will guide us and His right hand will hold us, no matter where life's journey takes us. This verse transforms the abstract concept of omnipresence into a deeply personal and practical reality, shaping our worship, our walk, and our witness, reminding us that we are always within the loving, sovereign reach of our Creator.
Questions for Reflection
FAQ
Does Psalm 139:9 imply that God is literally everywhere in a physical sense, like a gas or a pervasive energy?
While the language is poetic and uses spatial terms, Psalm 139:9, along with other biblical passages, teaches God's omnipresence in a comprehensive and theological sense, rather than a physical, material one. It means that God is not limited by space or time; His being, power, knowledge, and presence are fully active in every location simultaneously. He is not "spread out" like a gas, but rather, His entire, infinite being is present everywhere without division or diminution. This is distinct from pantheism (God is everything) or panentheism (God is in everything). Instead, it means that no part of creation is outside of His immediate awareness, power, and sustaining presence. The verse uses hyperbole and merism (east to west) to emphasize that there is no place, however remote or seemingly hidden, where one can escape His Spirit or presence, as affirmed by the Lord Himself in Jeremiah 23:24, "Do not I fill heaven and earth? saith the Lord."
Christ-Centered Fulfillment
Psalm 139:9 finds its ultimate fulfillment and most profound expression in the person and work of Jesus Christ. While the Old Testament psalmist marvels at God's cosmic omnipresence, the New Testament reveals this boundless presence intimately embodied in Christ, God-with-us. Jesus, as the incarnate Son, perfectly demonstrated God's omnipresence not by being physically everywhere at once during His earthly ministry, but by being the very fullness of God in bodily form, as declared in Colossians 2:9. Through His ascension, Christ's omnipresence is now realized spiritually through the Holy Spirit, whom He sent to indwell believers. The promise of Jesus to His disciples, "Lo, I am with you always, even unto the end of the world" (Matthew 28:20), echoes the psalmist's conviction, assuring His followers that no matter where they go—to the "wings of the morning" or the "uttermost parts of the sea" in their missionary endeavors—He is with them, empowering and sustaining. Furthermore, Christ's sacrifice on the cross provides the means by which humanity, once alienated by sin, can now truly "dwell" in God's presence without fear of judgment, for He has made a new and living way for us to approach the throne of grace with confidence (Hebrews 4:16). Thus, the abstract truth of God's inescapable presence becomes a relational reality through Christ, who is not only everywhere but is also the very one who guides and holds us, fulfilling the psalmist's hope in Psalm 139:10.