Psalm 139:5 Divine Hand and Hedging Meaning
Psalm 139:5 states, "You hem me in behind and before. You laid your hand on me" (Psalm 139:5 [1]). This verse is part of a larger psalm attributed to David, which reflects on God's omnipresence, omniscience, and omnipotence [8]. The psalmist expresses a profound awareness of God's intimate knowledge and constant presence in every aspect of his life.
The literary context of Psalm 139 begins with David's meditation on God's comprehensive knowledge of him: "O Lord, you have searched me and known me! You know when I sit down and when I rise up; you discern my thoughts from afar" (Psalm 139:1-2). This sets the stage for verse 5, where the idea of being "hemmed in" and having God's "hand" laid upon him reinforces this theme of divine intimacy and control. The psalm continues to explore how God knows his words before he speaks them (v. 4), and how there is no place to flee from God's Spirit or presence (vv. 7-10). The psalmist then marvels at God's intricate creation of his own being (vv. 13-16) and concludes with a prayer for God to search him and lead him (vv. 23-24).
The phrase "hem me in behind and before" (צַרְתַּנִי אָחוֹר וָקֶדֶם) conveys a sense of being surrounded or enclosed. The Hebrew verb ṣārar (צָרַר) can mean to bind, tie up, or be in distress, but in this context, it implies being confined or hedged in [1]. This imagery suggests that God's presence is inescapable, encompassing the psalmist from all directions. It speaks to both protection and inescapable divine oversight.
The second part of the verse, "You laid your hand on me" (וַתָּשֶׁת עָלַי כַּפֶּכָה), uses the Hebrew word kap (כַּף) for "hand," which often refers to the palm or sole [1]. In biblical literature, the "hand" of God is a multifaceted symbol. It can represent power, action, guidance, protection, or even judgment [2]. For instance, the "hand" is a symbol of human action (Psalm 9:16) and can denote sanctification (Isaiah 51:16) [2]. John Gill notes that God's hand leads his people, guiding them like a parent or a shepherd [6]. Augustine, in his exposition on the Psalms, discusses the symbolic meaning of the hand, particularly the right hand, in various biblical contexts, such as the Gospel's instruction not to let the left hand know what the right hand does [7]. The laying on of hands can also signify blessing, commissioning, or the imparting of authority. In Psalm 139:5, the context of God's omnipresence suggests a protective and guiding presence rather than a punitive one.
The "hedging in" imagery has been interpreted in various ways. It can be understood as God's providential care, where He surrounds the individual, protecting them from harm and guiding their path. This aligns with the broader theme of God's intimate involvement in the psalmist's life. The idea of being "hemmed in" can also imply that there is no escape from God's presence or scrutiny, which can be a source of comfort for the righteous and a cause for introspection for those aware of their sinfulness. Charles Hodge, in his Systematic Theology, discusses the inherent, hereditary corruption of humanity, which he sees as a burden from which the psalmist earnestly desires deliverance, as expressed in other psalms like Psalm 51 [5]. This perspective suggests that God's encompassing presence also includes His awareness of one's inner spiritual state.
The "hand of God" is a significant theological concept. Patristic writers often interpreted divine attributes through anthropomorphic language. For example, the "eyes of the Lord" signify divine inspection, seeing all things, and the "eyelids of the Lord" represent hidden spiritual mysteries [3]. Similarly, the "hand of God" can symbolize divine power and intervention. Augustine, when discussing God's blinding and hardening of hearts, explains that God does this "simply by letting alone and withdrawing His aid," a judgment that is hidden but not unrighteous [4]. This highlights the sovereign nature of God's actions, whether in active intervention or in allowing things to unfold.
The combination of "hemming in" and "laying hand on" suggests a comprehensive divine engagement with the individual. It speaks to God's sovereignty over all aspects of life, from one's physical location to one's innermost thoughts. This divine control is not presented as oppressive but as a source of wonder and security for the psalmist. John Calvin emphasizes the perpetual efficacy of prayer and God's readiness to hear all who call upon His name, which implies a God who is intimately involved and responsive to His creation [9].
The passage functions as a foundational statement about God's relationship with humanity, particularly for those who seek Him. It underscores the belief that God is not distant or uninvolved but is actively present and intimately aware of each person. This understanding has permeated Christian theology, influencing doctrines of providence, divine sovereignty, and personal piety. The assurance that God's hand is upon the believer provides comfort and confidence, knowing that they are continually under His care and guidance. This theme resonates throughout the Psalms, where David frequently expresses his reliance on God's protective hand and guidance [6].
Sources
- Psalms “You hem me in behind and before. You laid your hand on me. -- Psalms 139:5”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Hand — Called by Galen "the instrument of instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, "My hand was stretched out," etc., instead of, as in the Authorized Version, "My sore ran in the night," etc. The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fid”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — FROM THE ORATION ON OUR LORD'S PASSION.[12] (part 1): God has suffered from the right hand of Israel.[13] IX.[14] Head of the Lord--His simple Divinity; because He is the Beginning and Creator of all things: in Daniel.[15] The white hair of the Lord, because He is "the Ancient of Days:" as above. The eyes of the Lord--the Divine inspection: because He sees all things. Like that in the apostle: For all things are naked and open in His eyes."[16] The eyelids of the Lord--hidden spiritual mysteries in the Divine precepts. In”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER XII. 37-43. (part 5): see, and ears that they should not hear; and hath blinded their eyes, and hardened their heart." This also, I reply, their will deserved. For God thus blinds and hardens, simply by letting alone and withdrawing His aid: and God can do this by a judgment that is hidden, although not by one that is unrighteous. This is a doctrine which the piety of the God-fearing ought to preserve unshaken and inviolable in all its integrity: even as the apostle, when treating of the same intricate question, says, "What shall we say then?”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: iniquity and sin. To this inherent, hereditary corruption he refers in the subsequent parts of the Psalm as his chief burden from which he most earnestly desired to be delivered. “Behold, thou desirest truth in the inward parts; and in the hidden part shalt thou make me to know wisdom. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. . . . . Create in me a clean heart, O God, and renew a right spirit within me.” It was his inward parts, his interior nature, which had been shapen in iniquity and conceiv”
- Psalms (Baptist/Reformed) “John Gill on Psalms 139:9: Even there shall thy hand lead me,.... For he could not get there with all the assistance of the wings of the morning, could they be had, without the leadings of divine Providence; and when there, being a good man, should experience the leadings of divine grace; let the people of God be where they will, he heads them as a parent his child, teaching him to go; and as a shepherd his flock, into green pastures, and to fountains of living water; he leads to himself, and to his Son by his Spirit; into communion and fellowship with them, and to a participation of all bless”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM CXXI.(3) (part 3): say this, unless He were keeping somewhat here hidden for us to arrive at by knocking? For He would either say, "The Lord shall keep thee," and add no more; or if He would add the right hand, "The Lord shall keep thee upon thy right hand;" or at least, as He added "hand," He would say, "The Lord shall keep thee upon thy hand, even thy right hand,"(1) not "upon the hand of thy right hand." ... 5. I ask you, how ye interpret what is said in the Gospel, "Let not your left hand know what your right hand doeth"?(2) For if ye u”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 138 (introduction): It does not appear, nor is it material to enquire, upon what occasion David penned this psalm; but in it, I. He looks back with thankfulness upon the experiences he had had of God's goodness to him (Psa 138:1-3). II. He looks forward with comfort, in hopes, 1. That others would go on to praise God like him (Psa 138:4, Psa 138:5). 2. That God would go on to do good to him (Psa 138:6-8). In singing this psalm we must in like manner devote ourselves to God's praise and glory and repose ourselves in his power and goodness. A psalm of David.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: him for the use of it? By no means. He shows the perpetual efficacy of a pure and pious prayer, that we may be induced in like manner to pray. For the kindness and readiness of God to hear others is malignantly interpreted, if their example does not inspire us with stronger confidence in his promise, since his declaration is not that he will incline his ear to one or two, or a few individuals, but to all who call upon his name. In this ignorance they are the less excusable, because they seem as it were avowedly to contemn the many ”