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11. If I shall say, etc. David represents himself as a man using every possible method to make his escape from a situation of embarrassment. So having acknowledged that it was vain to dream of flight, he bethinks himself of another remedy, and says, If no speed of mine can bear me out of the range of God’s vision, yet, on the supposition of light being removed, the darkness might cover me, that I might have a short breath of respite. But this also he declares to be hopeless, as God sees equally well in the deepest darkness as at noon-day. It is a mistake in my opinion to consider, as some have done, that the two clauses of the verse are to be taken separately, and read, If I shall say the darkness will cover me, even the night shall be as light before me — meaning that darkness would be converted into light, and so though he saw nothing himself, he would stand manifest before the eye of God. David is rather to be considered as in both clauses expressing what he might be supposed to feel desirous of, and intimates that, could he only find any covert or subterfuge, he would avail himself of the license; ²⁰⁸²⁰⁸     “C’est plustost que David prononcant ee propos selon son propre sentiment, entend que pourveu qu’il puisse estre par quelqne moyen couvert et cache, il aura quelque peu de bon temps,” etc. — Fr. “if I shall say, at least the darkness will cover me, and the night be as light for me,” that is, in the sense in which it is so to the robbers or wild beasts of the forest, who then range at greater liberty. That this is the proper construction of the words we may infer from the particle גם, gam. If any one should ‘think it a very unnecessary observation to say that as respects God there is no difference between light and darkness, it is enough to remind him that all observation proves with what reluctance and extreme difficulty men are brought to come forward openly and ‘unreservedly into God’s presence. In words we all grant that God is omniscient; meanwhile what none would ever think of controverting we secretly make no account of whatsoever, in so far as we make no scruple of mocking God, and lack even that reverence of him which we extend to one of our fellow-creatures. We are ashamed to let men know and witness our delinquencies; but we are as indifferent to what God may think of us, as if our sins were covered and veiled from his inspection. This infatuation if not sharply reproved will soon change light, so far as we are concerned, into darkness, and therefore David insists upon the subject at length in order to refute our false apprehensions. Be it our concern to apply the reproofs given, and stir ourselves up by them, when we feel disposed to become secure.

13. For thou hast possessed my reins Apparently he prosecutes the same subject, though he carries it out somewhat farther, declaring that we need not be surprised at God’s knowledge of the most secret thoughts of men, since he formed their hearts and their reins. He thus represents God as sitting king in the very reins of man, as the center of his jurisdiction, and shows it ought to be no ground of wonder that all the windings and recesses of our hearts are known to him who, when we were inclosed in our mother’s womb, saw us as clearly and perfectly as if we had stood before him in the light of mid-day. This may let us know the design with which David proceeds to speak of man’s original formation, tits scope is the same in the verse which follows, where, with some ambiguity in the terms employed, it is sufficiently clear and obvious that David means that he had been fashioned in a manner wonderful, and calculated to excite both fear and admiration, ²¹²²¹²     “Fearfully and wonderfully made Never was so terse and expressive a description of the physical conformation of man given by any human being. So fearfully are we made, that there is not an action or gesture of our bodies, which does not, apparently, endanger some muscle, vein, or sinew, the rupture of which would destroy either life or health. We are so wonderfully made, that our organization infinitely surpasses, in skill, contrivance, design, and adaptation of means to ends, the most curious and complicated piece of mechanism, not only ever executed ‘by art and man’s device, but ever conceived by the human imagination.” — Warner. so that he breaks forth into the praises of God. One great reason of the carnal security into which we fall, is our not considering how singularly we were fashioned at first by our Divine Maker. From this particular instance David is led to refer in general to all the works of God, which are just so many wonders fitted to draw our attention to him. The true and proper view to take of the works of God, as I have observed elsewhere, is that which ends in wonder. His declaration to the effect that his soul should well know these wonders, which far transcend human comprehension, means no more than that with humble and sober application he would give his attention and talents to obtaining such an apprehension of the wonderful works of God as might end in adoring the immensity of his glory. The knowledge he means, therefore, is not that which professes to comprehend what, under the name of wonders, he confesses to be incomprehensible, nor of that kind which philosophers presumptuously pretend to, as if they could solve every mystery of God, but simply that religious attention to the works of God which excites to the duty of thanksgiving.