Such knowledge is too wonderful for me. "Nowhere are the great attributes of God - his omniscience, his omnipresence, his omnipotence - set forth so strikingly as they are in this magnificent psalm. Nowhere is there a more overwhelming sense of the fact that man is beset and compassed about by God, pervaded by his Spirit, unable to take a step without his control; and yet nowhere is there a more emphatic assertion of the personality of man as distinct from, not absorbed in, the Deity" (Perowne). A philosopher was asked by a monarch about God, and he desired a day for his answer. He then asked for another day in which to give his answer. The more he thought about God, the more he seemed unable rightly to describe him. At last the monarch asked the philosopher why he so often delayed to tell him what he knew about God; and he replied, "The more I think about God, the more incomprehensible he seems to be." The kind of oppression which comes from feeling that God knows even the very minutest things about us, and even everything that will come to us, may be illustrated by the oppressed feeling that the persons skilled in palmistry give us. Looking at our hands, they seem able to read our character and our destiny; and we shun them with a kind of fear, lest, knowing so much, they become mischief-makers. It really is an awe-ful thing that God should know us altogether. This is seen in Hagar's oppressed exclamation," Thou God seest me!" and in a better way, in Jacob's devout utterance, when he had seen the ladder of God's care, "How dreadful is this place!" Notice -
I. HOW PERFECT THE DIVINE OMNISCIENCE IS! The psalm illustrates the Divine knowledge, not of things in general, but of us - "Thou knowest me," my doing this or that;
(1) my imaginations;
(2) my designs and undertakings;
(3) even my retirements and hidings;
(4) my sayings;
(5) my entire history;
(6) every part of me ("Beset me behind and before").
II. HOW OPPRESSIVE THE DIVINE OMNISCIENCE IS! Even when we are in right relations with God, it is oppressive. It is an awful feeling that we can never be alone. We can never escape the eye. The only relief comes by the knowledge that it is our Father's eye. He knows only that he may help. What is Divine omniscience to those who neither know nor love God? - R.T.
Such knowledge is too wonderful for me.
: — If we had to take our trial for our lives before the tribunal of an earthly judge, there are probably three questions which we should ask ourselves with no little anxiety: Has the judge himself the power, or does he represent some one who has the power, to enforce the sentence which he may pronounce? Is the judge a man of that integrity of character which is fearless when interpreting the plain sense of the law that is to be administered, and equitable when some indistinctness in that law obliges the interpreter to fall back on his own sense of what is probably right? Can the judge command the means of knowing enough of those facts upon which his decision must be based to judge righteous judgment, to have himself and to inspire others with the assurance that innocence is acquitted and that guilt is punished? When we turn our thoughts upwards to the Judge of all men, we know how a serious believer in God must answer such questions as these.
I. But, as we look more closely at the subject, CERTAIN FEATURES OF THE KNOWLEDGE WHICH IS POSSESSED BY THE DIVINE MIND stand out before us more distinctly. They show how that knowledge differs from knowledge as it exists in ourselves, and they enable us to understand how the knowledge which belongs to God, as God, is knowledge of an extent and of a kind which makes it certain that when seated on the throne of judgment the Holy Judge of all the earth does right.
1. And first of all, then, so far as we know, all, or nearly all, of our knowledge is acquired, and most of it is acquired at very considerable cost of time and labour. Now, nothing corresponding to this can hold good of the mind of God. God does not acquire His knowledge; He ever possessed it. Acquisition implies ignorance to begin with; it implies a limited prospect which is gradually enlarged by effort; it implies dependence upon intermediate sources of knowledge, upon books, teachers, the testimony of others, evidence, experiment. All this is inadmissible in conceiving of the Divine Mind which never could have been ignorant, never dependent upon anything or any person external to itself for obtaining information. Man may be very — nay, utterly ignorant — not, indeed, without grave loss, but certainly without forfeiting his manhood. In man, knowledge, however important, is yet an accident of his life: it is conceivably separated from it. In God, on the other hand, knowledge is not a separable accident, a dispensable attribute of His existence. As God, He cannot but know, and know on an infinite scale. In God, as St. finely says, to know is the same thing as to exist. There can be in Him no progress from a lower to a higher plane of knowledge, still less from ignorance to knowledge. In Him all the treasures of wisdom and knowledge have ever been exactly what they are. Now, consider how this bears on the duties of a judge. A human judge, whatever his knowledge of the statute book, whatever his experience of proceedings in the courts, is dependent upon the evidence which is brought before him, when charging the jury or when forming his own judgment. If the evidence is confused or imperfect, if it is perjured or untrustworthy, still it is all he has to go upon; he must do the best he can with it; he has no means of arriving at a bound at the truth of the facts independently of that which is deposed to before him. Alas! however excellent his intentions, however absolute his integrity, he cannot escape a liability — the human liability — to make mistakes. In the Divine Judge this liability does not exist, because His knowledge of facts, not being acquired by weighing evidence, is ever and immediately present to His mind. He sees everything — men, events, characters — at a glance, and as they are.
2. And as human knowledge is acquired, so it is liable to decompose in our minds. It is less easily acquired than it is forgotten. Here, again, we must see that nothing corresponding to this process, so familiar in the experience of the human mind, is even imaginable in the mind of God. It knows "no variableness, neither shadow of turning." All that is, all that might have been and is not, all that might yet be, whether it is to be or is not to be, is eternally present to it, and it could not forfeit its hold upon any part of this, to us, inconceivably vast field of knowledge without ceasing to be itself. And here, again, the Divine Judge must differ from any human judge. No human judge can prudently trust his memory even to retain what is brought before him in a case that lasts but a few hours; he can only trust his notes. Memory, he knows, is treacherous; it gives way just when we need it most; it refuses to recall a date, a name, a figure, a fact, unimportant generally, but of critical importance then and now Its impotence is, so we think, as capricious as are its good services. In the Awful Mind above and around us nothing like this is possible, because it does not ever, as we do, look back upon any fact as upon something past; it is always in contact with all facts, whether, from our point of view, they be past or present or future, as eternally present to it.
3. And, once more, human knowledge is very limited. "We know in part." As the generations of men who devote themselves to the work of marshalling and increasing the stock of human knowledge succeed each other, each generation is largely occupied in showing how defective was the knowledge of those who immediately preceded it, while it knows that in turn it, too, will be exposed to a like criticism on the part of its successors. So far are we men from possessing the field of universal knowledge that a man never entirely masters any single subject. In the Divine Mind, on the contrary, we cannot conceive partial knowledge of any subject whatever. God knows all, because He is everywhere. The Omnipresent cannot but be also omniscient. What need is there to say that the knowledge of the human judge is, I will not say partial, but very limited indeed? Were it otherwise, how superfluous would be the machinery which now justice adopts in order to achieve its ends. How different with the Divine Judge! He can gain nothing from any external source of knowledge, and nothing can intercept or divert His all-surveying, all-penetrating, all-comprehending intelligence.
II. OF THIS KNOWLEDGE POSSESSED BY GOD THERE ARE SOME FEATURES WHICH, FROM THEIR BEARING ON LIFE AND CONDUCT, DESERVE SPECIAL ATTENTION.
1. Thus God knows not only what is known to the world, or to our relations about each one of us; He knows that which each of us only knows about himself. His eye surveys our secret thoughts and words and ways. He has sometimes revealed this knowledge through the mouth of an inspired servant, as when Elisha discovered his double-dealing with Naaman to the astonished Gehazi, or when St. Peter proclaimed their crime and its punishment to the terrified Ananias and Sapphira.
2. He knows, too, the exact measure of our individual responsibility for the corporate acts of the societies to which we belong — the Church, the nation, the parish, the family.
3. And, once more, He knows what each one of us would be in other circumstances than those with which He has surrounded us. He knows this because He sees our inmost dispositions, and sees us as we are. Yes, in thinking of the judgment we have to think not only of the power, not only of the goodness of the Judge, but of His limitless knowledge, that awful attribute of a knowledge which searches us out in the depths of our being, which plays upon us, around us, within us, every moment of our lives with a penetrating scrutiny that nothing can elude; that knowledge before which the night is as the day, and the future as the present, and the possible as the actual, and the secret things of darkness as the most ordinary facts of daylight; that knowledge which nothing can impair, nothing can disturb, nothing can exaggerate or discolour; the calm, majestic, resistless outlook of the Eternal Mind will become real to us — real to you and to me — as never before in our experience. There are two resolutions which the thought of that meeting should surely suggest. The first resolution, if we can, to know something really about ourselves before we die, to dwell no longer, if hitherto we have so dwelt, on the surface of life, to see ourselves with eyes not of our friends, not of our own self-love, but, so far as may be, as the holy angels see us, as He sees us who is the Lord of angels, our Maker and our Judge. Each day some few minutes should surely be spent in the regular and fruitful practice of self-examination. And the second resolution is to fly for refuge to that one Friend who can make a true knowledge of self bearable to each of us. We can dare to be true not only because our Redeemer and our God is Himself the Faithful and the True, but because He is the All-merciful, because, if we so will, He has searched us out and known us even here, that at the last great day He may make us trophies not of His awful justice, but of His redeeming grace.
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People
David,
PsalmistPlaces
JerusalemTopics
Able, Attain, Beyond, Can't, Greater, It's, Lofty, O, Powers, Wonder, WonderfulOutline
1. David praises God for his all-seeing providence17. And for this infinite mercies19. He defies the wicked23. He prays for sincerityDictionary of Bible Themes
Psalm 139:6 1180 God, wisdom of
1441 revelation, necessity
Psalm 139:1-6
1100 God, perfection
6183 ignorance, of God
Psalm 139:1-15
5941 secrecy
Psalm 139:1-16
5027 knowledge, God's of humanity
Library
August 31. "Lead Me in the Way Everlasting" (Ps. cxxxix. 24).
"Lead me in the way everlasting" (Ps. cxxxix. 24). There is often apparently but little difference in two distinct lives between constant victory and frequent victory. But that one little difference constitutes a world of success or failure. The one is the Divine, the other is the human; the one is the everlasting way, the other the transient and the imperfect. God wants to lead us to the way everlasting, and to establish us and make us immovable as He. We little know the seriousness of the slightest …
Rev. A. B. Simpson—Days of Heaven Upon Earth God's Scrutiny Longed For
'Search me, O God, and know my heart; try me, and know my thoughts; 24. And see if there be any wicked way in me, and lead me in the way everlasting.'--PSALM cxxxix. 23, 24. This psalm begins with perhaps the grandest contemplation of the divine Omniscience that was ever put into words. It is easy to pour out platitudes upon such a subject, but the Psalmist does not content himself with generalities. He gathers all the rays, as it were, into one burning point, and focusses them upon himself: 'Oh, …
Alexander Maclaren—Expositions of Holy Scripture
September the Eighteenth the All-Round Defence
"Thou hast beset me behind." --PSALM cxxxix. 1-12. And that is a defence against the enemies which would attack me in the rear. There is yesterday's sin, and the guilt which is the companion of yesterday's sin. They pursue my soul like fierce hounds, but my gracious Lord will come between my pursuers and me. His mighty grace intervenes, and my security is complete. "Thou hast beset me ... before." And that is a defence against the enemies which would impede my advance and frighten me out of …
John Henry Jowett—My Daily Meditation for the Circling Year
The Kingdom Divided
THE PROPHETICAL BOOKS: Jonah Page Amos Page Isaiah Page OUTLINE FOR STUDY OF PROPHETICAL BOOKS 1. Class. 2. Commission of Prophet. 3. Biographical Description of Prophet. 4. Title of Prophet. 5. Historical Place. (a) Name of Kingdom. (b) Names of Kings. 6. Outline of Contents. 7. Prophecies of Earthly Kings or Kingdoms. 8. Prophecies of Christ. 9. Prophecies of Christ's Kingdom. 10. Leading Phrases. 11. Leading Chapters. 12. Leading Teachings. 13. Questions. 14. Items of Special Interest. …
Frank Nelson Palmer—A Bird's-Eye View of the Bible
The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of …
Thomas Watson—A Divine Cordial
God Omnipresent and Omniscient --Ps. cxxxix.
God Omnipresent and Omniscient--Ps. cxxxix. Searcher of hearts! to Thee are known The inmost secrets of my breast At home, abroad, in crowds, alone, Thou mark'st my rising and my rest, My thoughts far off, through every maze, Source, stream, and issue,--all my ways. How from Thy presence should I go, Or whither from Thy Spirit flee, Since all above, around, below, Exist in Thine immensity? If up to heaven I take my way, I meet Thee in eternal day. If in the grave I make my bed With worms and dust, …
James Montgomery—Sacred Poems and Hymns
Ps. cxxxix. 23, 24
Ps. cxxxix. 23, 24. All hearts to Thee are open here; All our desires are known; And we are that which we appear To Thee, good Lord, alone. No eye of man can penetrate, Another's secret mind, Nor well discern his own estate, Naked, and poor, and blind. The entrance of Thy word gives light: Let it so shine within, That each may tremble at the sight Of his unbosom'd sin. With godly sorrow make him grieve, Till hope spring out of grief, And,cry with tears, "Lord, I believe, Help Thou mine unbelief." …
James Montgomery—Sacred Poems and Hymns
Excursus on the Present Teaching of the Latin and Greek Churches on the Subject.
To set forth the present teaching of the Latin Church upon the subject of images and the cultus which is due them, I cite the decree of the Council of Trent and a passage from the Catechism set forth by the authority of the same synod. (Conc. Trid., Sess. xxv. December 3d and 4th, 1563. [Buckley's Trans.]) The holy synod enjoins on all bishops, and others sustaining the office and charge of teaching that, according to the usage of the Catholic and Apostolic Church received from the primitive times …
Philip Schaff—The Seven Ecumenical Councils
An Unanswered Question
'What was it that ye disputed among yourselves by the way?'--Mark ix. 33. Was it not a strange time to squabble when they had just been told of His death? Note-- I. The variations of feeling common to the disciples and to us all: one moment 'exceeding sorrowful,' the next fighting for precedence. II. Christ's divine insight into His servants' faults. This question was put because He knew what the wrangle had been about. The disputants did not answer, but He knew without an answer, as His immediately …
Alexander Maclaren—Expositions of Holy Scripture
Out of the Deep of Doubt, Darkness, and Hell.
O Lord God of my salvation, I have cried day and night unto Thee. Oh! let my prayer enter into Thy presence. For my soul is full of trouble and my life draweth nigh unto Hell. Thou hast laid me in the lowest pit, in a place of darkness, and in the deep.--Ps. lxxxviii. 1, 2. If I go down to Hell, Thou art there also. Yea, the darkness is no darkness with Thee; but the night is as clear as the day.--Ps. cxxxix. 7, 11. I waited patiently for the Lord; and He inclined unto me, and heard my calling. …
Charles Kingsley—Out of the Deep
The Deity of the Holy Spirit.
In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence, …
R. A. Torrey—The Person and Work of The Holy Spirit
The Suffering of Love.
"Greater love hath no man than this, that a man lay down his life for his friend."--John xv. 13. Love suffers because the spirit of the world antagonizes the Spirit of God. The former is unholy, the Latter is holy, not in the sense of mere opposition to the world's spirit, but because He is the absolute Author of all holiness, being God Himself. Hence the conflict. There is no point along the whole line of the world's life which does not antagonize the Holy Spirit whenever He touches it. Whenever …
Abraham Kuyper—The Work of the Holy Spirit
The Hardening Operation of Love.
"Being grieved for the hardness of their heart."--Mark iii. 5. Love may also be reversed. Failing to cherish, to uplift, and to enrich, it consumes and destroys. This is a mystery which man can not fathom. It belongs to the unsearchable depths of the divine Being, of which we do not wish to know more than has been revealed. But this does not alter the fact. No creature can exclude itself from the divine control. No man can say that he has nothing to do with God; that he or any other creature exists …
Abraham Kuyper—The Work of the Holy Spirit
Inconsideration Deplored. Rev. Joshua Priestley.
"And they consider not in their hearts that I remember all their wickedness."--HOSEA vii. 2. Is it possible for any man to conceive of truths more fitted to arrest the attention and impress the heart than are those contained in this volume? It has been said that if a blank book had been put into our hands, and every one of us had been asked to put into it the promises we should like to find there, we could not have employed language so explicit, so expressive, and so suited to all our varied wants, …
Knowles King—The Wesleyan Methodist Pulpit in Malvern
Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months …
J. W. McGarvey—The Four-Fold Gospel
The Love of Christ.
THE Patience of Christ was recently the object of our meditation in these pages. Blessed and inexhaustible it is. And now a still greater theme is before our hearts. The Love of Christ. The heart almost shrinks from attempting to write on the matchless, unfathomable love of our blessed and adorable Lord. All the Saints of God who have spoken and written on the Love of Christ have never told out its fulness and vastness, its heights and its depths. "The Love of Christ which passeth knowledge" (Ephesians …
Arno Gaebelein—The Lord of Glory
The Kingdom Undivided
THE POETICAL BOOKS: Psalms Page Song of Solomon Page Proverbs Page THE PSALMS I. The Collection and Divisions: In all probability the book of one hundred and fifty psalms, as it now stands, was compiled by Ezra about 450 B.C. They are divided into five books, each closing with a benediction, evidently added to mark the end of the book. Note the number of psalms in Books 1 and 2. II. The Purposes: 1. They were originally used as songs in the Jewish Temple Worship. …
Frank Nelson Palmer—A Bird's-Eye View of the Bible
The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance …
Thomas Watson—A Body of Divinity
How the Simple and the Crafty are to be Admonished.
(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (Joh. xvi. 12). …
Leo the Great—Writings of Leo the Great
Christ Teaching by Miracles
We have seen how many valuable lessons our Saviour taught while on earth by the parables which he used. But we teach by our lives, as well as by our lips. It has passed into a proverb, and we all admit the truth of it, that "Actions speak louder than words." If our words and our actions contradict each other, people will believe our actions sooner than our words. But when both agree together, then the effect is very great. This was true with our blessed Lord. There was an entire agreement between …
Richard Newton—The Life of Jesus Christ for the Young
The Disciple, -- Master, it is Clear to Almost Everyone that to Disobey God And...
The Disciple,--Master, it is clear to almost everyone that to disobey God and to cease to worship Him is sin, and the deadly result is seen in the present state of the world. But what sin really is is not absolutely clear. In the very presence of Almighty God, and in opposition to His will, and in His own world, how did sin come to be? The Master,--1. Sin is to cast aside the will of God and to live according to one's own will, deserting that which is true and lawful in order to satisfy one's own …
Sadhu Sundar Singh—At The Master's Feet
Appendix xvii. The Ordinances and Law of the Sabbath as Laid Down in the Mishnah and the Jerusalem Talmud.
The terribly exaggerated views of the Rabbis, and their endless, burdensome rules about the Sabbath may best be learned from a brief analysis of the Mishnah, as further explained and enlarged in the Jerusalem Talmud. [6476] For this purpose a brief analysis of what is, confessedly, one of the most difficult tractates may here be given. The Mishnic tractate Sabbath stands at the head of twelve tractates which together from the second of the six sections into which the Mishnah is divided, and which …
Alfred Edersheim—The Life and Times of Jesus the Messiah
The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there …
Thomas Watson—A Body of Divinity
Out of the Deep of Suffering and Sorrow.
Save me, O God, for the waters are come in even unto my soul: I am come into deep waters; so that the floods run over me.--Ps. lxix. 1, 2. I am brought into so great trouble and misery: that I go mourning all the day long.--Ps. xxxviii. 6. The sorrows of my heart are enlarged: Oh! bring Thou me out of my distress.--Ps. xxv. 17. The Lord hath heard the voice of my weeping: the Lord will receive my prayer.--Ps. vi. 8. In the multitude of the sorrows which I had in my heart, Thy comforts have refreshed …
Charles Kingsley—Out of the Deep
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