Psalms 139:6

Such knowledge is too wonderful for me; it is high, I cannot attain unto it. SUCH KNOWLEDGE IS TOO WONDERFUL FOR ME: IT IS HIGH, I CANNOT ATTAIN UNTO IT. He bursts out into praises of the wonderful vastness of the infinite knowledge of God, transcending man's finite powers of comprehension (). The knowledge that man needs for his salvation on the contrary, is 'not hidden (the same Hebrew as here is translated wonderful) from him, neither is it far off' (cf. ; with which cf. also below; )....

6._Thy knowledge is wonderful above me _Two meanings may be attached to ממני : _mimmenni. _We may read _upon me, _or, _in relation to me, _and understand David to mean that God’s knowledge is seen to be wonderful in forming such a creature as man, who, to use an old saying’, may be called a little world in himself; nor can we think without astonishment of the consummate artifice apparent in the structure of the human body, and of the excellent endowments with which the human soul is invested. But the context demands another interpretation; and we are to suppose that David, prosecuting the same idea upon which he had already insisted, exclaims against the folly of measuring God’s knowledge by our own, when it rises prodigiously above us. Many when they hear God spoken of conceive of him as like unto themselves, and such presumption is most condemnable. Very commonly they will not allow hi...

1-6 God has perfect knowledge of us, and all our thoughts and actions are open before him. It is more profitable to meditate on Divine truths, applying them to our own cases, and with hearts lifted to God in prayer, than with a curious or disputing frame of mind. That God knows all things, is omniscient; that he is every where, is omnipresent; are truths acknowledged by all, yet they are seldom rightly believed in by mankind. God takes strict notice of every step we take, every right step and every by step. He knows what rule we walk by, what end we walk toward, what company we walk with. When I am withdrawn from all company, thou knowest what I have in my heart. There is not a vain word, not a good word, but thou knowest from what thought it came, and with what design it was uttered. Wherever we are, we are under the eye and hand of God. We cannot by searching find how God searches us o...

Verse Psalms 139:6. SUCH _KNOWLEDGE_ IS _TOO WONDERFUL_] I think, with _Kennicott_, that פלאיה דעת _pelaiah daath_ should be read פלאי הדעת _peli haddaath_, "THIS knowledge," ממני _mimmenni_, "is beyond or above me." This change is made by taking the ה _he_ from the end of פלאיה _pelaiah_, which is really _no word_, and joining it with דעת _daath_; which, by giving it an _article_, makes it demonstrative, הדעת _haddaath_, "THIS knowledge." _This kind of_ _knowledge_, God's knowledge, that takes in all things, and their reasons, essences, tendencies, and issues, is far beyond me....

SUCH KNOWLEDGE IS TOO WONDERFUL FOR ME - literally, “Wonderful knowledge away from me,” or, more than I can comprehend. It is beyond my reach; it surpasses all my powers to comprehend it. IT IS HIGH, I CANNOT ATTAIN UNTO IT - It is so exalted that I cannot grasp it; I cannot understand how it can be....

EXPOSITION A song of praise to God for his omniscience, his omnipresence, and his marvelous powers, ending with a prayer for the destruction of the wicked, and for the purifying from evil of the psalmist's own heart. The psalm divides into four stanzas of six verses each—the first (Psalms 139:1) dealing with the omniscience of God; the second (Psalms 139:7), with his omnipresence; the third (Psalms 139:13), with his omnipotence; and the fourth (Psalms 139:19) containing the supplication. Psalms 139:1

[SUCH] KNOWLEDGE [IS] TOO WONDERFUL FOR ME,.... Meaning either the knowledge of himself, such as God had of him, which was vastly superior to what he had of himself; and especially the knowledge of other persons and things, whether visible or invisible, in heaven, earth, or hell; things past, present, and to come; or else the manner in which God knew all this was amazing to him, and quite impenetrable by him; that he did know him, his thoughts, his words and actions, and so those of all others, was easy of belief; but how he should know all this was past his conception, and struck him with the profoundest admiration; IT IS HIGH; sublime, out of his reach, beyond his comprehension; I CANNOT [ATTAIN] UNTO IT; neither to such knowledge, nor to comprehend what it is in God; and how he should have it, and in what manner he exercises it. Kimchi, Jarchi, and Aben Ezra, connect the words with...

Psalms 139:1. _O LORD, thou hast searched me, and known me._ «Thou hast explored me, as men dig in mines, and make subterranean excavations. Thou hast searched into my secret parts, and known me.» Psalms 139:2. _Thou knowest my downsitting and mine uprising,_ «My simplest acts, those which I scarcely premeditated.» Psalms 139:2. _Thou understandest my thought afar off._ «Before I think it, when I think it, and when I forget it, thou dost understand my every thought.» Psalms 139:3. _Thou compassest my path and my lying down,_ Making a

Psalms 139 In the Divine Presence _ 1. His omniscience (Psalms 139:1)_ 2. His omnipresence (Psalms 139:7) 3. Praising Him (Psalms 139:13) 4. Delighting in His holiness (Psalms 139:19) Here we see the people of God in the light of God, standing in His presence. He is an omniscient and an omnipresent God. How marvellously this is given in this Psalm. And what a comfort to know that He knoweth, that He seeth, that He is about us, around us, with us everywhere, that His hand leads, that His hand upholds

CXXXIX. GOD IS EVERYWHERE: HE KNOWS EVERYTHING OH THAT HE WOULD DESTROY THE WICKED. This Ps. is among the most spiritual productions of the OT. It deals with the mystery of Divine providence, a theme frequently discussed after the Exile, when the national life had died out and each individual was brought face to face with the difficulties which surrounded him and with the thought of his ultimate fate. Other nations, of course, have engaged in similar speculation, but in very different tone and spirit. Here, as elsewhere, the Hebrew poet manifests intense belief in the personality of God, in His righteousness, in His care for the men He has made. He speaks in the first person singular, because he is giving expression to his own faith and in part to his own experience. Again, he uses no abstract terms such as omnipresence, omniscience, and the like: indeed in Biblical Heb. no such words ar...