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15.My strength was not hid from thee That nothing is hid from God David now begins to prove from the way in which man is at first formed, and points out God’ superiority to other artificers in this, that while they must have their work set before their eyes before they can form it, he fashioned us in our mother’ womb. It is of little importance whether we read my strength or my bone, though I prefer the latter reading. He next likens the womb of the mother to the lowest caverns or recesses of the earth. Should an artizan intend commencing a work in some dark cave where there was no light to assist him, how would he set his hand to it? in what way would he proceed? and what kind of workmanship would it prove? (213) But God makes the most perfect work of all in the dark, for he fashions man in mother’ womb. The verb רקם, rakam, which means weave together, (214) is employed to amplify and enhance what the Psalmist had just said. David no doubt means figuratively to express the inconceivable skill which appears in the formation of the human body. When we examine it, even to the nails on our fingers, there is nothing which could be altered, without felt inconveniency, as at something disjointed or put out of place; and what, then, if we should make the individual parts the subject of enumeration? (215) Where is the embroiderer who — with all his industry and ingenuity — could execute the hundredth part of this complicate and diversified structure? We need not then wonder if God, who formed man so perfectly in the womb, should have an exact knowledge of him after he is ushered into the world.
(213) “ figure,” says Walford, “ derived from the darkness and obscurity of caverns and other recesses of the earth.”
(214) “ רקם is ‘ embroider.’” —Phillips. Mant translates the verse thus: —
“ all, but not by thee unknown,
My substance grew, and, o’ it thrown,
The fine-wrought web from nature’ loom,
All wove in secret and in gloom.”
And after observing that the foetus is gradually formed and matured for the birth, like plants and flowers under ground, he adds — “ process is compared to that in a piece of work wrought with a needle, or fashioned in the loom: which, with all its beautiful variety of color, and proportion of figure, ariseth by degrees to perfection, under the hand of the artist, framed according to a pattern lying before him, from a rude mass of silk, or other materials. Thus, by the power and wisdom of God, and after a plan delineated in his book, is a shapeless mass wrought up into the most curious texture of nerves, veins, arteries, bones, muscles, membranes, and skin, most skilfully interwoven and connected with each other, until it becometh a body harmoniously diversified with all the limbs and lineaments of a man, not one of which at first appeared, any more than the figures were to be seen in the ball of silk. But then, which is the chief thing here insisted on by the Psalmist, whereas the human artificer must have the clearest light whereby to accomplish his task, the divine work-master seeth in secret, and effecteth all his wonders within the dark and narrow confines of the womb.” Bishop Lowth supposes that the full force and beauty of the metaphor in this passage will not be understood, unless it is perceived that the Psalmist alludes to the art of embroidery as consecrated by the Jews to sacred purposes, in decorating the garments of the priests and the curtains at the entrance of the tabernacle. “ that most perfect ode, Psa_139:0,” says he, “ celebrates the immensity of the omnipresent Deity, and the wisdom of the divine artificer in forming the human body, the author uses a metaphor derived from the most subtle art of Phrygian workmen:
‘ I was formed in the secret place,
Wh en I was wrought with a needle in the depths of the earth.
Whoever observes this, (in truth he will not be able to observe it in the common translations,)and at the same time reflects upon the wonderful mechanism of the human body, the various amplifications of the veins, arteries, fibres, and membranes; the ‘ texture’ of the whole fabric; may indeed feel the beauty and gracefulness of this well-adapted metaphor, but will miss much of its force and sublimity, unless he be apprised that the art of designing in needle-work was wholly dedicated to the use of the sanctuary, and by a direct precept of the divine law, chiefly employed in furnishing’ a part of the sacerdotal habits, and the veils for the entrance of the tabernacle. (Exo_28:39; Exo_26:36; Exo_27:16; compare Eze_16:10.) Thus the poet compares the wisdom of the divine artificer with the most estimable of human arts — that art which was dignified by being consecrated altogether to the use of religion; and the workmanship of which was so exquisite, that even the sacred writings seem to attribute it to a supernatural guidance. See Exo_35:30 ” —Lowth’ Lectures on the Sacred Poetry of the Hebrews, volume 1.
(215) “Que sera-ce donc quand on viendra a contempler par le menu chacune partie ?” —Fr.