Thy knowledge is become wonderful to me: it is high, and I cannot reach to it.

“And so, when you have gone over all these points with suitable reflections on each, when you have, in addition, studied the process of breathing, the manner in which the heart conserves its warmth, the organs of digestion and the veins, you will discern in all of these wonders the inscrutable wisdom of the Creator; so that you will be able to say with the prophet: "Your knowledge is become wonderful" from the study of myself. "Give heed, therefore, to yourself," that you may give heed to God, to whom be glory and power forever and ever. Amen.”

“Therefore, let us listen to what the prophet says about this: "Your knowledge is too wonderful for me." But let us see what he says further on: "I will give you thanks, for you are fearful and wonderful." Why "fearful"? We wonder at the beauty of columns, mural art, the physical bloom of youth. Again, we wonder at the open sea and its limitless depth, but we wonder fearfully when we stoop down and see how deep it is. It was in this way that the prophet stooped down and looked at the limitless and yawning sea of God's wisdom. And he was struck with shuddering. He was deeply frightened, he drew back, and he said in a loud voice, "I will give you thanks for you are fearfully wondrous; wondrous are your works." And again, "Your knowledge is too wondrous for me; it is too lofty and I cannot attain to it."Do you see how prudent the servant is and how grateful is his heart? What he is saying is this: "I thank you that I have a Master whom I cannot comprehend." And he is not now speaking of God's essence. He passes over the incomprehensibility of his essence as if it is something on which everybody is agreed. What he is speaking of here is God's omnipresence; and he is showing that this is the very thing that he does not understand, namely, how God is present everywhere. To prove to you that he is speaking of God's omnipresence, listen to what follows: "If I go up to heaven, you are there; if I go down to hell, you are present." Do you see how God is everywhere present? The prophet did not know how this was true but he shudders, he is upset, he is at a loss when he so much as thinks about it.”

“"Thy skill hath displayed itself wonderfully in me: it hath waxed mighty: I shall not be able to attain unto it" (ver. 6). Listen now and hear somewhat, which is obscure indeed, yet bringeth no small pleasure in the understanding thereon. Moses, the holy servant of God, with whom God spake by a cloud, for, speaking after human fashion, He must needs speak to His servant through some work of His hands which He assumed, ...longed and desired to see the true appearance of God, and said to God, who was conversing with him, "If now I have found grace in Thy sight, show me Thyself." When this he desired vehemently, and would extort from God in that sort of friendly familiarity, if we may so speak, wherewith God deigned to treat him, that he might see His Glory and His Face, in such wise as we can speak of God's Face, He said unto him, "Thou canst not see My Face; for no one hath seen My Face, and lived;" but I will place thee in a clift of the rock, and will pass by, and will set My hand upon thee; and when I have passed by, thou shalt see My back parts. And from these words there ariseth another enigma, that is, an obscure figure of the truth. "When I have passed by," saith God, "thou shalt see My back parts;" as though He hath on one side His face, on another His back. Far be it from us to have any such thoughts of that Majesty! For whoso hath such thoughts of God, what advantageth it him that the temples are closed? He is building an idol in his own heart. In these words then are mighty mysteries. ...They who raged against the Lord, whom they saw, now seek counsel how they may be saved; and it is said to them, "Repent, and be baptized every one of you in the Name of Jesus Christ, and your sins shall be forgiven you." Behold, they saw the back parts of Him, whose face they could not see. For His Hand was upon their eyes, not for ever, but while He passed by. After He had passed He took away His Hand from their eyes. When the hand was taken from their eyes, they say to the disciples, "What shall we do?" At first they are fierce, afterwards loving; at first angry, afterwards fearful; at first hard, then pleasant; at first blind, then enlightened. ...”

“Whither shall I go from thy spirit?.... Or, "from thy wind?" which some interpret literally, the wind being God's creature; which he brings out of his treasures, and holds in his fists, and disposes of as he pleases; this takes its circuit through all the points of the heavens, and blows everywhere, more or less. Rather God himself is meant, who is a Spirit, Joh 4:24 not a body, or consisting of corporeal parts, which are only ascribed to him in a figurative sense; and who has something analogous to spirit, being simple and uncompounded, invisible, incorruptible, immaterial, and immortal; but is different from all other spirits, being uncreated, eternal, infinite, and immense; so that there is no going from him, as to be out of his sight; nor to any place out of his reach, nor from his wrath and justice, nor so as to escape his righteous judgment. It may signify his all-conscious mind, his all-comprehending understanding and knowledge, which reaches to all persons, places, and things; compare Isa 40:13; with Rom 11:34; though it seems best of all to understand it of the third Person, the blessed Spirit, which proceeds from the Father and the Son; and who is possessed of the same perfections, of omniscience, omnipresence, and immensity, as they are; who is the Creator of the heavens and the earth, and pervades them all; and is the Maker of all men, and is present with them to uphold their souls in life, and there is no going from him; particularly he is in all believers, and dwells with them; nor do they desire to go from him, but deprecate his departure from them; or whither shall I flee from thy presence? which is everywhere, for God's presence is omnipresence; his powerful presence and providence are with all his creatures, to support and uphold them in being; he is not far from, but near to them; in him they live, move, and have their being: and so there is no fleeing from him or that; and as to his gracious presence, which is with all his people, in all places at the same time; they do not desire to flee from it, but always to have it; and are concerned for it, if at any time it is removed from them, as to their apprehension of it. Or, "from thy face" (e); that is, from Christ, who is the face of Jehovah; the image of the invisible God, the express image of his person, in whom all the perfections of God are displayed; and such a likeness, that he that has seen the one has seen the other; he is the Angel of his face or presence, and who always appears before him, and in whom he is seen. Now there is no fleeing from him, for he is everywhere; where God is, his face is: and a sensible sinner desires to flee to him, and not from him; for there is no other refuge to flee unto for life and salvation but to him; and gracious souls desire to be always with him now, and hope to be for ever with him hereafter; they seek him, the face of God, now, and expect to see it more clearly in the world to come. (e) "a facie tua", Pagninus, Junius & Tremellius, Piscator.”

“To me. Literally, “from me,” ex me. Hebrew, “above me,” (Haydock) or “more than I,” (Houbigant) which seems little. “The knowledge which thou hast of me is admirable.” (Berthier) — To consider attentively the workmanship of man, we shall be filled with astonishment, (Menochius) as the Jews explain this passage, (Calmet) and as the Vulgate seems to intimate. (Haydock) — The formation of the body, and its union with the soul, are truly astonishing. This gives the highest idea of the divine wisdom. (Haydock) — By experience we are convinced that his knowledge surpasses our comprehension. (Worthington)”

“The translation of this passage by St. Jerome is to this effect: "Before and behind Thon hast formed me." The creative action is referred to, with a view to- show the divine omniscience, God being thoroughly acquainted with His own work. P. "Thou hast beset me." This intimates that nothing can escape the knowledge of God.”