Seder 4: Psalm 139---God of the "Omnis"

Psalm 139 is an important Psalm from a theological standpoint.  In any biblical study of God's omniscience, omnipresence, and omnipotence, this Psalm will be central to the discussion.

The traditional heading labels this as "a Psalm of David."  It begins, "O Lord, you have searched me and known me." Different forms of the word "know", connoting intimate knowledge, appear frequently in this Psalm.  

A midrash observes that Adam could just as well have said these words.  God's knowledge of Adam was evident when he said that it was not good for the man to be alone (Gen 2:18).  God is our Creator and has complete knowledge of his handiwork.

David marvels at the extent of God's knowledge of him.  "You know when I sit down and when I rise up" (v. 2).  In other words, God knows everything he does.  "Even before a word is on my tongue, behold, O Lord, you know it altogether" (v. 4).  

Today we worry about the extent of the knowledge that large corporations have about us.  This can seem very intrusive and even a little creepy.  I remember a story about a young husband who picks up the mail one day, which includes personalized coupons from a supermarket.  He sees a coupon for disposable diapers and asks his wife what is going on.  She says that she has just found out that she is pregnant and has been waiting for a good time to tell him.  

God's knowledge of us goes way beyond that of the corporations, but this is not a threat to us.  David is comforted by the fact that God uses the knowledge to protect him.  "You hem me in, behind and before, and lay your hand upon me"(v. 5).  Commentator Willem Van Gemeren (Expositor's Bible Commentary) says that God's "hand" connotes protection and blessing.  Think of God's hand covering Moses in the cleft of the rock (Exod 33:22).  

The completeness of God's knowledge is unique.  David declares that it is beyond his comprehension (v. 6).

Verses 7-12 picture God's omnipresence.  Yahweh is not just some minor territorial deity.  God can protect David wherever he is, in any location, day or night (v 10).  God's light overcomes the darkness (v. 12).      

The next verses emphasize God's detailed involvement with each of us as individuals.  "For you formed my inward parts; you knitted me together in my mother's womb" (v. 13).  David's response to these great works of God is praise (v 14).   

David again pictures the extent of God's foreknowledge.  "In your book were written, every one of them, the days that were formed for me, where as yet there was none of them" (v. 16).  I wonder how many zettabytes of information are in that book!  David marvels at the vastness of this database (vv 17-18).

David next abruptly turns to problems he is facing with those who oppose him and falsely accuse him.  Given God's power and goodness, David wants to know what purpose is served by the continued existence of those who oppose God or him (vv 19-20).  David affirms whose side he is on and invites God's scrutiny and guidance in his life (vv. 21-24).  

Seder 3: Psalm 92---Praising God and His Works

Psalm 92 is headed, "A Psalm.  A Song for the Sabbath Day".  According to the Mishnah (Tammid 7:4) it was used by the Levites in Temple worship on the Sabbath.

One rabbinic midrash asks why the heading mentions "a psalm" and then "a song".  R. Isaac explained this apparent redundancy by explaining that this was a Sabbath psalm, and for the Sabbath everything is doubled.  During the Exodus there was a double portion of manna for Friday/Saturday.  The daily sacrifices at the Temple were doubled (Num 28:9).  Isa 58:14 promises a double blessing for delighting in the Sabbath.  The Sabbath commandment includes two parts:  Remembering the Sabbath and keeping it holy.

The song "It Is Good" by Israel's Hope comes from this psalm.  

Psalm 92:1 says that it is good---appropriate, beneficial, pleasing to God---to praise God, and to give thanks:  

Verse 2 says that we praise God's love (chesed) and faithfulness (emunah).  We carry out that praise in morning and night--all the time.

Verses 2-3 give a hint of this psalm being used performed in conjunction with morning and evening sacrifices.

From God's love and faithfulness spring his great works of creation and redemption--v. 4.  (One midrash says that Adam praised God's creation when he first saw it.)  These works include rewarding the righteous and judging the wicked (verses 7-12).   God's activities in this regard are a big theme in the Psalms, starting with the very first one.

Judgment and reward aren't carried out necessarily by an immediate "measure for measure" response.  God's plan is "very deep" (v. 5), beyond our comprehension.

Some don't recognize this (v. 6).  In the short term the wicked may prosper (v 7),but God, who is eternal (v 8), is playing "the long game", with everything being set right at the end.

The psalmist (perhaps David) thanks God for raising him up and defeating the wicked.  Verse 10 ("you have poured over me fresh oil") reminds us of Psalm 23.  David is an anointed one, a type of the Messiah.

Ultimately the righteous flourish like the palm tree and cedar, trees known for strength, longevity, desirability, fruitfulness.  The righteous are close to God ("planted in the house of Adonai").  They "still produce fruit" in old age---like Abraham, who had a second family late in life.

The final word:  God is upright "and there is no unrighteousness in him."  A midrash says that Adam recognized this and admitted that his being expelled from the Garden of Eden was his fault.  His situation can be compared to a patient who is told by the doctor what to eat and what not to eat.  He didn't follow the doctor's orders, and so he became sick.