In the way everlasting— As God's commandments are frequently said to be everlasting, the everlasting way, I suppose, says Mr. Mudge, means the way of God's law, in opposition to the wicked way, or way of provocation; the idol worship of the heathen, which in its nature was false, corrupt, and perishing, had a beginning, and would have an end.
The diction of this psalm is so delicate, and the thoughts throughout are so sublime, that they bespeak its royal author. It is a remark of Mons. Fleury's, that in Psalms 139:7 the Psalmist takes in the whole extent of the universe; and in Psalms 139:8 uses a more noble figure to express the ubiquity of God; If I take the wings of the morning, &c. "To this," continues our author, "he does not coolly say, It would be in vain; or, as he said before, thou art there, but he makes use of a finer and more elegant thought, as of a man who accused himself of extreme folly, in endeavouring to conceal himself from God.—So far shall I be from flying from thy presence, that even there also shall thy hand lead me, and thy right hand shall hold me. Here the royal Psalmist seems to have exhausted his imagination: but, behold a new and more studied means of hiding himself from God: If I say, Peradventure the darkness shall cover me, then shall my night be turned into day; still this is all folly and extravagance: the darkness is no darkness with thee, but the night is as clear as the day; the darkness and light to thee are both alike.
Let the modern wits, after this, look upon the honest shepherds of Palestine as a company of rude and unpolished clowns; let them, if they can, produce from prophane authors thoughts which are more sublime, more delicate, or better turned: not to mention the sound divinity and solid piety couched under these expressions!" See Dissert. on the Poetry of the Ancients. We shall conclude our notes on this noble psalm with a few brief remarks upon the omnipresence and omniscience of God. And, first, we may learn, that there can be no confusion, from the beginning to the end of things, to disturb and perplex the plan of his government, or to frustrate or impede its main design; because by his infinite understanding he perfectly knows, and being every where present, and infinitely the first power in the universe, is able to regulate all affairs, in all places, and at all times. Secondly, we learn that the whole universe may justly be considered as the temple of God, in every part of which he for ever resides; and consequently sincere adorations, praises, and prayers, may be rationally offered every where, and, when sincere, we have the highest reason to believe, will be graciously accepted through his Beloved Son. It appears from hence, farther, that God is perfectly qualified for being the Judge of the whole world; that no disguises can shelter from his eye; that all artifices and colourings of hypocrisy are vain; that circumspection of spirit, and regularity of conduct, are every where equally necessary; and that, as far as we are conscious of our integrity, we may derive inward comfort from the contemplation of God's omniscience, however we may be suspected, slandered, vilified, and persecuted by the world; and that no good disposition, no generous purpose formed, though it was not in our power to execute it, none of our concealed and most secret virtues, shall miss of their due reward through the blood of the Covenant. Lastly, when auctions and characters are of a mixed nature, the omniscient God knows infallibly how to separate the one part from the other; and among various principles which may jointly influence, to fix on the chief over-ruling principle which denominates the character; even when the mind of the agent may be too distrustful on the one hand, or too presumptuous and confident on the other: which to him should be a lesson of caution and self-examination; and to the world,—where some circumstances appear, that have a favourable aspect only,—a lesson against forward and uncharitable censures. The cognizance of the heart is subject to omniscience only: the heart is the true characteristic of virtue and vice; while outward, glaring, and seemingly incontestable evidences of both may be, in a great measure, fallacious. See Foster as above.
REFLECTIONS.—1st, Naked and open are all things to him with whom we have to do. This truth the Psalmist here, as deeply affected with it, acknowledges. O Lord, thou hast searched me, and known me. When I sit in my house, or walk by the way; lie down on my bed, or rise to my labour; every step and motion thou seest; and my rising thoughts are understood by thee. Not a word is in my tongue, but lo, O Lord, thou knowest it altogether; whether uttered, or only formed ready for speech. He is compassed around with God's presence and providence, and his hand is ever near to help him. Such knowledge is too wonderful for me; it is high; I cannot attain unto it. We cannot know ourselves in any measure as God doth; much less can we by searching find out the Almighty to perfection, whose omnipresence and omniscience are mysteries to us unfathomable. But a practical sense of these upon our hearts we should labour to maintain: since God sees our very thoughts, they should be under restraint; since God hears, not an idle word should drop from our tongues; since God is with us in company, or alone, on our beds, at our tables, in our business, and his eye on all our works and ways, how careful, how circumspect should we be before him, and how fearful of offending!
2nd, Nothing can be conceived more sublime and affecting, than the description here given of God's universal presence.
1. He filleth all things. There is no escaping his eye by flight, nor concealment, by darkness. Should we attempt by flight to elude his search, whither shall we go? If I ascend up to heaven, God is there, and filleth it with his presence; If I make my bed in hell, hid in the silent grave, or even lying down in everlasting burnings, he is there, watching over the dust of his faithful people, and present in his wrath, even in the place of torment. If I take the wings of the morning, and meet the rising sun in the most distant east, or dwell in the uttermost parts of the sea, or of the west, where the descending beam of day seems extinguished in the waters of the ocean, even there shalt thy hand lead me, and thy right hand shall hold me; far from escaping, thou must support my steps; and there, as much as ever, I am in thy power, and under thine eye, nor can darkness conceal me from thee. If I am fool enough to say, surely the darkness shall cover me, vain would be my hope; even the night shall be light about me; yea, the darkness hideth not from thee, but the night shineth as the day; the darkness and the light are both alike to thee. Let the workers of iniquity then tremble at the thought; God's eye is upon them, nor is there any darkness, or shadow of death, where they can hide themselves.
2. He made all things, and must needs therefore be acquainted with the work of his own hands. Thou hast possessed my reins; art acquainted with all that passeth in my inmost soul; for thou hast covered me in the womb; when there an embrio, thine eye beheld the unformed mass, and by thy plastic hand curiously wrought, each limb received its nice proportion, and every vessel discharged its several office. A miracle to ourselves! so fearfully and wonderfully are we made: a mystery inexplicable; all that we know, (and that is glaringly evident,) is this, that Marvellous are thy works! deserving our highest praise and adoration, and worthy to be had in everlasting remembrance.
3rdly, We have,
1. The Psalmist's grateful acknowledgment of God's care over him. How precious are thy thoughts unto me, O God, thoughts of mercy, peace, and grace, which David with great delight meditated upon. How great is the sum of them! so innumerable, that the sand of the sea might be easier counted; and so continual, that every morning increased the sum: when I awake, I am still with thee, enjoy thy constant protection, and am happy in a sense of thy reviving presence. Note; A heart enlightened to know God's grace in Jesus Christ, is lost in wonder on the contemplation, and can only cry, O the depth!
2. He foresees the destruction of the wicked. Surely thou wilt slay the wicked, O God: they are described as bloody men, they speak against thee wickedly, proud and blasphemers, and thine enemies in heart and practice, shewing their enmity against God's government and law; they take thy name in vain, perjured or profane; and just therefore it is, that their end should be according to their works.
3. He professes his own abhorrence of their practices and ways. Depart from me, I will have no fellowship with these unfruitful works of darkness, nor keep company with such evil doers. Do not I hate them, O Lord, that hate thee? not their persons, but their sins; and am not I grieved with those that rise up against thee? grieved at the dishonour brought on God by their rebellion, grieved at the misery which they bring on themselves by their sins. I hate them with perfect hatred, sincerely detest their evil ways; I count them mine enemies, they must be enemies to me, because enemies to thee. Note; (1.) The ways of sinners we may hate, while we have the truest love and pity to their souls. (2.) They who hate God, must hate his image, wherever it appears.
4. He appeals to God for his own simplicity, and a great rejoicing it is to have the testimony of a good conscience. Search me, O God, for sincerity starts not at inquiry, and know my heart; try me, and know my thoughts, for I desire to conceal nothing from thee, and see if there be any wicked way in me; I wish allowedly to be found in none, but who can understand his errors? discover it to me if I err, and shew me the evil, that it may be lamented and renounced; and lead me in the way everlasting, lead me in the paths of holiness, to the kingdom of everlasting glory, guided by thy word, upheld by thy Spirit, and enabled to persevere faithfully unto the end. And to this every pious soul will add its hearty Amen!