If I ascend up into heaven - The word "heaven" here, in the original is in the plural number - "heavens," - and includes all that there is above the earth - the highest worlds.

If I make my bed - Properly, "If I strew or spread my couch." If I should seek that as the place where to lie down.

In hell - Hebrew, "Sheol." See the notes at Isaiah 14:9, where the word is fully explained. The word here refers to the under-world - the abodes of the dead; and, in the apprehension of the psalmist, corresponds in depth with the word "heaven" in height. The two represent all worlds, above and below; and the idea is, that in neither direction, above or below, could he go where God would not be.

Thou art there - Or, more emphatically and impressively in the original, "Thou!" That is, the psalmist imagines himself in the highest heaven, or in the deepest abodes of the dead - and lo! God is there also! he has not gone from "him"! he is still in the presence of the same God!

If I ascend - Thou art in heaven, in thy glory; in hell, in thy vindictive justice; and in all parts or earth, water, space, place, or vacuity, by thy omnipresence. Wherever I am, there art thou; and where I cannot be, thou art there. Thou fillest the heavens and the earth.

If I ascend up into heaven, thou art there,.... No man hath ascended or can ascend to heaven of himself; it is an hyperbolical expression, as are those that follow; none but Christ has ascended to heaven by his own power, who descended from it; saints hope to go there at death, and, when they do, they find God there; that is his habitation, his throne is there, yea, that is his throne; here he keeps court and has his attendants, and here he will be seen and enjoyed by his people to all eternity;

if I make my bed in hell, behold, thou art there; which, if understood of the place of the damned, is a place of torment, and a very unfit one to make a bed in, being a lake burning with fire and brimstone; and where the smoke of their torment ascends for ever, and they have no rest day nor night; their worm never dies, and their fire is not quenched; and even here God is: hell is not only naked before him, and all its inhabitants in his view; but he is here in his powerful presence, keeping the devils in chains of darkness; turning wicked men daily into it, pouring out his wrath upon them, placing and continuing an unpassable gulf between them and happy souls: though rather this is to be understood of the grave, in which sense the word is often used; and so Kimchi, Aben Ezra, and Arama, interpret it of the lowest parts of the earth, as opposed to heaven; the grave is a bed to the saints, where they lie down and rest, and sleep till the resurrection morn, Job 14:12; and here the Lord is watching over and keeping their dust, and will raise it up again at the last day. The Targum is,

"there is thy Word.''

The future form אסּק, customary in the Aramaic, may be derived just as well from סלק (סלק), by means of the same mode of assimilation as in יסּב equals יסבּב, as from נסק (נסק), which latter is certainly only insecurely established by Daniel 6:24, להנסקה (cf. להנזקת, Ezra 4:22; הנפּק, Daniel 5:2), since the Nun, as in להנעלה, Daniel 4:3, can also be a compensation for the resolved doubling (vid., Bernstein in the Lexicon Chrestom. Kirschianae, and Levy s.v. נסק). אם with the simple future is followed by cohortatives (vid., on Psalm 73:16) with the equivalent אשּׂא among them: et si stratum facerem (mihi) infernum (accusative of the object as in Isaiah 58:5), etc. In other passages the wings of the sun (Malachi 4:2) and of the wind (Psalm 18:11) are mentioned, here we have the wings of the morning's dawn. Pennae aurorae, Eugubinus observes (1548), est velocissimus aurorae per omnem mundum decursus. It is therefore to be rendered: If I should lift wings (נשׂא כנפים as in Ezekiel 10:16, and frequently) such as the dawn of the morning has, i.e., could I fly with the swiftness with which the dawn of the morning spreads itself over the eastern sky, towards the extreme west and alight there. Heaven and Hades, as being that which is superterrestrial and subterrestrial, and the east and west are set over against one another. אחרית ים is the extreme end of the sea (of the Mediterranean with the "isles of the Gentiles"). In Psalm 139:10 follows the apodosis: nowhere is the hand of God, which governs everything, to be escaped, for dextera Dei ubique est. ואמר (not ואמר, Ezekiel 13:15), "therefore I spake," also has the value of a hypothetical protasis: quodsi dixerim. אך and חשׁך belongs together: merae tenebrae (vid: Psalm 39:6.); but ישׁוּפני is obscure. The signification secured to it of conterere, contundere, in Genesis 3:15; Job 9:17, which is followed by the lxx (Vulgate) καταπατήσει, is inappropriate to darkness. The signification inhiare, which may be deduced as possible from שׁאף, suits relatively better, yet not thoroughly well (why should it not have been יבלעני?). The signification obvelare, however, which one expects to find, and after which the Targum, Symmachus, Jerome, Saadia, and others render it, seems only to be guessed at from the connection, since שׁוּף has not this signification in any other instance, and in favour of it we cannot appeal either to נשׁף - whence נשׁף, which belongs together with נשׁב, נשׁם, and נפשׁ - or to עטף, the root of which is עת (עתה), or to צעף, whence צעיף, which does not signify to cover, veil, but according to Arab. ḍ‛f, to fold, fold together, to double. We must therefore either assign to ישׁוּפני the signification operiat me without being able to prove it, or we must put a verb of this signification in its place, viz., ישׂוּכני (Ewald) or יעוּפני (Bttcher), which latter is the more commendable here, where darkness (חשׁך, synon. עיפה, מעוּף) is the subject: and if I should say, let nothing but darkness cover me, and as night (the predicate placed first, as in Amos 4:13) let the light become about me, i.e., let the light become night that shall surround and cover me (בּעדני, poetic for בּעדי, like תּחתּני in 2 Samuel 22) - the darkness would spread abroad no obscurity (Psalm 105:28) that should extend beyond (מן) Thy piercing eye and remove me from Thee. In the word יאיר, too, the Hiphil signification is not lost: the night would give out light from itself, as if it were the day; for the distinction of day and night has no conditioning influence upon God, who is above and superior to all created things (der Uebercreatrliche), who is light in Himself. The two כ are correlative, as e.g., in 1 Kings 22:4. חשׁיכה (with a superfluous Jod) is an old word, but אורה (cf. Aramaic אורתּא) is a later one.

If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.

139:8 Hell - If I could hide myself in the lowest parts of the earth.

Margin hell

Heb. "Sheol," See Scofield Note: "Hab 2:5".

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.