(14) For I am . . .--Literally, because I am fearfully separated or distinguished (see Note on Psalm 26:7; Psalm 40:5), which might mean separated from the womb, i.e., born. (Comp. Galatians 1:15; Psalm 22:10.) Or if the reference is national rather than individual, it would imply, as so frequently, the choice of Israel by Jehovah in distinction to other races.

Verse 14. - I will praise thee. The note of praise, which has rung through the whole poem in an undertone, is here openly struck. Reflections upon God's wonderful works must overflow into praise; and the phenomena of man's creation and birth are, at least, as calculated to call forth praise and adoration as any other. For I am fearfully and wonderfully made. The wonderfulness of the human mechanism is so great that, if realized, it produces a sensation of fear. It has been said that, if we could see one-half of what is going on within us, we should not dare to move. Marvelous are thy works; i.e. thy doings generally. And that my soul knoweth right well. The extent of the marvelousness I may not be able to comprehend; but at least I know the fact that they are marvelous, That fact I know "right well."

139:7-16 We cannot see God, but he can see us. The psalmist did not desire to go from the Lord. Whither can I go? In the most distant corners of the world, in heaven, or in hell, I cannot go out of thy reach. No veil can hide us from God; not the thickest darkness. No disguise can save any person or action from being seen in the true light by him. Secret haunts of sin are as open before God as the most open villanies. On the other hand, the believer cannot be removed from the supporting, comforting presence of his Almighty Friend. Should the persecutor take his life, his soul will the sooner ascend to heaven. The grave cannot separate his body from the love of his Saviour, who will raise it a glorious body. No outward circumstances can separate him from his Lord. While in the path of duty, he may be happy in any situation, by the exercise of faith, hope, and prayer.I will praise thee; for I am fearfully and wonderfully made,.... the formation of man is not of himself, nor of his parents, but of God, and is very wonderful in all its parts; it has been matter of astonishment to many Heathens, as Galen and others, who have, with any carefulness, examined the structure and texture of the human body, the exact symmetry and just proportion of all its parts, their position and usefulness; holy every bone, muscle, artery, nerve and fibre, are nicely framed and placed to answer their designed end; particularly the eye and ear, the exquisite make of them for sight and sound, have filled the most diligent inquirers into nature with amazement and wonder, and are a full proof of the wisdom and knowledge of God; see Psalm 94:9; no man has cause to reproach his parents, nor blame the Former of all things for making him thus, but on the contrary should praise the Lord, as David did, who has given him life and breath, and all things; or own and confess (l), as the word may be rendered, that he is in various surprising instances a wonder of nature; see Isaiah 45:9. R. Moses in Aben Ezra thinks David is speaking of the first father, or the first Adam; who was wonderfully made of the dust of the earth, and had a living soul breathed into him; was made after the image of God, holy and upright: but rather he speaks of Christ, the second Adam, his antitype, who as man is a creature of God's make, and was wonderfully made, even of a virgin, without the use and knowledge of man; is the stone cut out of the mountain without hands, the tabernacle which God pitched and not man; was produced by the power of the Holy Ghost, was born without sin, which no man is, and united personally to the Son of God, and is the great mystery of godliness; and his name is justly called Wonderful, Isaiah 9:6. Cocceius interprets this passage of God's separating act of David, and so of others in election; which is a wonderful setting apart of than for himself, as the word is used Psalm 4:3; it is the effect of amazing love, and to be ascribed to the sovereignty of God, and the unsearchable riches of his grace; but this seems not to be intended here, though it is a marvellous act, as all the works of God are, as follows; rather, since the word may be rendered, "I am wonderfully separated" (m), it may be interpreted of his being separated in his mother's womb from the rest of the mass and matter of her blood, and formed from thence; which was done in a secret, unknown, and marvellous way and manner;

marvellous are thy works; of creation, providence, sustentation of all creatures, the government of the world, the redemption of mankind, the work of grace and conversion, the perseverance of the saints, and their eternal salvation;

and that my soul knoweth right well: having diligently sought them out, and having such a distinct knowledge of them as to be capable of talking of them, and of showing them to others, and pointing out the wonders, beauties, and excellencies of them; see Psalm 111:2; however, he well and perfectly knew, or knew so much of them that they were very wonderful and amazing: some connect the word rendered "right well", which signifies "greatly", or "exceedingly", not with his knowledge, but with the marvellous works known; and take the sense to be, that he knew them to be greatly or exceedingly wonderful; so R. Moses in Aben Ezra, Kimchi, and Ben Melech.

(l) "confitebor tibi", V. L. Pagninus, Montanus; "confiteor", Tigurine version, Cocceius, Michaelis. (m) "tremendis modis separatus sum", Cocceius; so Gussetius, p. 676, 677.