I consider that David prosecutes the same idea of its being impossible that men, by any subterfuge, should elude the eye of God.  By the “Spirit of God,” we are not here, as in several other parts of Scripture, to conceive of His power, merely, but His understanding and knowledge.  In man, the spirit is the seat of intelligence, and so it is here in reference to God, as is plain from the second part of the sentence where, by “the face of God,” is meant His knowledge or inspection.  David means, in short, that he could not change from one place to another without God seeing him and following him with His eyes as he moved.  They mis-apply the passage who adduce it as a proof of the immensity of God’s essence for, though it be an undoubted truth that the glory of the Lord fills heaven and earth, this truth was not, at present, in the view of the psalmist, but the truth that God’s eye penetrates heaven and hell so that, hide in what obscure corner of the world he might, he must be discovered by Him.  Accordingly, he tells us that, though he should fly to heaven or lurk in the lowest abysses, from above or from below all was naked and manifest before God.  “The wings of the morning” or, of Lucifer, is a beautiful metaphor for, when the sun rises on the earth, it transmits its radiance suddenly to all regions of the world as with the swiftness of light.  The same figure is employed in Malachi 4.2.  And the idea is that, though one should fly with the speed of light, he could find no recess where he would be beyond the reach of divine power.  For, by “hand,” we are to understand “power,” and the assertion is to the effect that, should man attempt to withdraw from the observation of God, it were easy for Him to arrest and draw back the fugitive. – John Calvin (1509-1564), comment on Psalm 139.7 (1557)

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