from men by your hand, Yahweh, from men of the world, whose portion is in this life. You fill the belly of your cherished ones. Your sons have plenty, and they store up wealth for their children.
Parallel Translations
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from men by your hand, Yahweh, from men of the world, whose portion is in this life. You fill the belly of your cherished ones. Your sons have plenty, and they store up wealth for their children.
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From men which are thy hand, O LORD, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes.
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From men, by Thy hand, O LORD, from men of the world, whose portion is in this life, and whose belly Thou fillest with Thy treasure; who have children in plenty, and leave their abundance to their babes.
Cross-references (21)
Passages linked to Psalms 17:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 22:18 Yet he filled their houses with good things, but the counsel of the wicked is far from me.
- John 17:14 I have given them your word. The world hated them, because they are not of the world, even as I am not of the world.
- Psalms 49:17-19 for when he dies he will carry nothing away. His glory won’t descend after him. Though while he lived he blessed his soul— and men praise you when you do well for yourself— he shall go to the generation of his fathers. They shall never see the light.
- Luke 12:19-21 I will tell my soul, “Soul, you have many goods laid up for many years. Take your ease, eat, drink, and be merry.” ’ “But God said to him, ‘You foolish one, tonight your soul is required of you. The things which you have prepared—whose will they be?’ So is he who lays up treasure for himself, and is not rich toward God.”
- Luke 16:8 “His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light.
- Luke 16:25 “But Abraham said, ‘Son, remember that you, in your lifetime, received your good things, and Lazarus, in the same way, bad things. But here he is now comforted, and you are in anguish.
- John 8:23 He said to them, “You are from beneath. I am from above. You are of this world. I am not of this world.
- John 15:19 If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you.
- Job 12:6 The tents of robbers prosper. Those who provoke God are secure, who carry their god in their hands.
- Job 12:9 Who doesn’t know that in all these, Yahweh’s hand has done this,
- Job 21:7-15 “Why do the wicked live, become old, yes, and grow mighty in power? Their child is established with them in their sight, their offspring before their eyes. Their houses are safe from fear, neither is the rod of God upon them. Their bulls breed without fail. Their cows calve, and don’t miscarry. They send out their little ones like a flock. Their children dance. They sing to the tambourine and harp, and rejoice at the sound of the pipe. They spend their days in prosperity. In an instant they go down to Sheol. They tell God, ‘Depart from us, for we don’t want to know about your ways. What is the Almighty, that we should serve him? What profit should we have, if we pray to him?’
- Job 21:21 For what does he care for his house after him, when the number of his months is cut off?
- Job 27:14-17 If his children are multiplied, it is for the sword. His offspring will not be satisfied with bread. Those who remain of him will be buried in death. His widows will make no lamentation. Though he heap up silver as the dust, and prepare clothing as the clay; he may prepare it, but the just will put it on, and the innocent will divide the silver.
- Psalms 39:6 “Surely every man walks like a shadow. Surely they busy themselves in vain. He heaps up, and doesn’t know who shall gather.
- Psalms 73:3-7 For I was envious of the arrogant, when I saw the prosperity of the wicked. For there are no struggles in their death, but their strength is firm. They are free from burdens of men, neither are they plagued like other men. Therefore pride is like a chain around their neck. Violence covers them like a garment. Their eyes bulge with fat. Their minds pass the limits of conceit.
- Psalms 73:12 Behold, these are the wicked. Being always at ease, they increase in riches.
- James 5:5 You have lived in luxury on the earth, and taken your pleasure. You have nourished your hearts as in a day of slaughter.
- 1 John 4:4-5 You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world. They are of the world. Therefore they speak of the world, and the world hears them.
- Proverbs 2:4 if you seek her as silver, and search for her as for hidden treasures:
- Matthew 13:44 “Again, the Kingdom of Heaven is like treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field.
- Luke 16:27-28 “He said, ‘I ask you therefore, father, that you would send him to my father’s house; for I have five brothers, that he may testify to them, so they won’t also come into this place of torment.’
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 14. From men by thy hand, O Jehovah, from…
14. From men by thy hand, O Jehovah, from men who are from an age. I connect these words thus: O Lord, deliver me by thy hand, or by thy heavenly aid, from men; I say from men whose tyranny has prevailed too long, and whom thou hast suffered to wallow too long in the filth and draft of their prosperity. This repetition is very emphatic; David’s voice being stifled, as it were, with the indignation which he felt at seeing such villany continuing for so long a period, he stops all at once after uttering the first word, without proceeding farther in the sentence which he meant to express; then, after having recovered his breath, he declares what it is that so greatly distressed him. In the preceding verse he had spoken in the singular number; but now he gives us to understand that he had not only one enemy but many, and that those who were set against him were strong and powerful, so that he saw no hope of deliverance remaining for him except in the aid of God.
These words, from world, or age, (for such is the exact literal rendering, “Ou siecle car il y a ainsi mot a mot.” — Fr.
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“L’audace et les outrages.” — Fr.
When he says, Their portion is in life, I explain it as meaning that they are exempted from all troubles, and abound in pleasures; in short, that they do not experience the common condition of other men; as, on the contrary, when a man is oppressed with adversities, it is said of him that his portion is in death. David therefore intimates, that it is not a reasonable thing that the ungodly should be permitted to gad about in joy and gaiety without having any fear of death, and to claim for themselves, as if by hereditary right, a peaceful and happy life.
What he adds immediately after, Whose belly thou fillest with thy secret goods, is of the same import. We see these persons not only enjoying, in common with other men, light, breath, food, and all other commodities of life, but we also see God often treating them more delicately and more bountifully than others, as if he fed them on his lap, holding them tenderly like little babes, and fondling them more than all the rest of mankind. “Comme s’il les nourissok en son giron, les tenant tendrement et mignardant plus que tout le reste.” — Fr.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain By thine heavenly power.
By thine heavenly power.
Or, whose tyranny hath too long endured.
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And feel not the smart that God’s children oft times do.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 17:14 From men [which are] thy hand, O…
Psa 17:14 From men [which are] thy hand, O LORD, from men of the world, [which have] their portion in [this] life, and whose belly thou fillest with thy hid [treasure]: they are full of children, and leave the rest of their [substance] to their babes.
Ver. 14. From men which are thy hand] This, saith one, is David’s Litany, From those men, &c., good Lord, deliver me. God’s hand they are called, as before God’s sword. Titus, son of Vespasian, being extolled for destroying Jerusalem, said, I have only lent God my hand, but he hath done the work.
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From men of the world] Heb. From mortals of this transitory world, qui sunt mundani, mundum spirant et sapiunt, the inhabitants of the earth, and of the sea, as opposed to the citizens of the New Jerusalem, Rev 12:12; such as having incarnated their souls (as that Father speaketh) are of the earth, speak of the earth, and the earth heareth them, Joh 3:31, mind earthly things only, as if they were born for no other purpose. Terrigenae fratres animam habentes triticeam, as those stall fed beasts in the gospel. A mortuis i.e. impiis qui sunt mortui in vita eorum (R. Gaon).
Which have their portion in this life] And they love to have it so; saying, with the prodigal, "Give me the portion that belongeth to me." They crave it, and they have it, but with a vengeance ( Munera magna quidem misit, sed misit in hamo), as the Israelites had quails to choke them, and afterwards a king to vex them, a table to be a snare to them, &c. By the way observe, that wicked men have a right to earthly things (a man must needs have some right to his portion; what Ananias had was his own while he had it, Act 5:4), and it is a rigour to say, they are usurpers. As when the king gives a traitor his life, he gives him meat and drink that may maintain his life; so it is here; neither shall wicked men be called to account at the last day tbr possessing what they had, but for abusing that possession. As for the saints who are heirs of the world, with faithful Abraham, and have a double portion, even all the blessings of heaven and of earth, conferred upon them, though here they be held to strait allowance, let them live upon reversions, and consider that they have right to all, and shall one day have rule of all, Rev 3:21 Mendicato pane hic vivamus, annon hoc pulchre sarcitur? &c. What though we here were to live upon alms, saith Luther, is there not a good amends made us, in that here we have Christ the bread of life in his ordinances, and shall hereafter have the full fruition of him in heaven? The whole Turkish empire is nothing else but a crust cast by our Father to his dogs; and it is all they are likely to have, let them make them merry with it. Wilt not thou (saith another) be content, unless God let down the vessel to thee, as to Peter, with all manner of beasts of the earth, and fowls of the air, Act 10:12. Must you needs have first and second course? Difficile est ut praesentibus bonus quis fruatur et futuris; ut hic ventrem illic mentem reficiat, ut de deliciis ad delicias transeat, ut in coelo et in terra gloriosus apparent, saith Jerome, It is a very hard thing to have earth and heaven too, &c. Gregory the Great trembled whensoever he read those words of Abraham to the rich glutton (who thought this life to be his saginary or boar’s frank), "Son, remember that thou in thy lifetime receivedst thy good things," Luk 16:25. "Ye have lived in pleasure upon earth," Jas 5:5, no fit place for such a purpose. God did not turn you out of one paradise that you should here provide yourselves of another; earth is a place of banishment and bondage. Of the wicked’s prosperity here, see Job 21:7-8. {See Trapp on "Job 21:7"} {See Trapp on "Job 21:8"}
And whose belly thou fillest with thy hid treasures] That is, with gold, and other precious things dug out of the earth, saith Aben Ezra; Opimis rebus, saith Junius; with abundance of outward blessings and benefits, saith another; which are called God’s hidden treasures, not because they are not seen, but because they are not so well perceived and used Of the ungodly, as were meet; or because the reason of their present plenty of all things is hidden from them, and yet it appears not but shall be made manifest that these fatting ware are but fitting for the slaughter.
They are full of children] Which they send forth as a flock, Job 21:11. {See Trapp on "Job 21:11"} Or, their children are full carne porcina, saith the Arabic here, or of worldly wealth, and mountains of money left them by those faithful drudges, their rich but wretched parents and progenitors, whose only care was to heap up hoards of wealth for their posterity.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Which are thy hand, wherewith thou dost correct me.
Which are thy hand, wherewith thou dost correct me.
Men of the world, i. e. who prosper in and set their hearts upon this vain and transitory world, and neither have, nor choose, or desire any other portion or felicity, as it follows.
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Whose belly, i.e. mind or appetite, as that word is used, Job 20:20; Pro 20:30.
With thy hid treasure, i.e. not only with common mercies, as food and raiment; but with thy choicest and most precious good things, such as men use to hide or keep in their treasures, with extraordinary wealth and glory, and all the delights and of the present life.
They are full of children; when many of the faithful servants are barren, these are blessed with a numerous posterity. Or, their children are filled or satisfied as well as their parents. There is abundantly enough, both for them and for their children, and to spare for their children’s children, as it follows.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain From men which are thy hand, O Lord,.... Some…
From men which are thy hand, O Lord,.... Some understand these words, with what follows, as independent of the former, and of another set of men, even of good men; so the Targum,
"and the righteous who deliver their souls for thy sake, O Lord, unto death in the earth, their portion is in eternal life;''
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so Jarchi gives the like sense of them: but the words are to be connected with the preceding, as they are by Aben Ezra, Kimchi, and Ben Melech; and the sense is, deliver my soul from men, which are instruments in thine hand to chastise thy people: so even Satan himself, and the Sabeans and Chaldeans, whom he instigated to afflict Job, are called the "hand" of the Lord that touched him, because he suffered them to do what they did for the trial of him, Job 19:21. The words may be rendered, "the men of thy hand" (m); who are raised up by thine hand to the power and dignity they have; and who can easily be pulled down by it; and who are in thine hand, and at thy beck and control, and whose wrath and fury thou canst restrain. Or they may be rendered, "from men by thy hand" (n); that is, deliver me from them by thy strong hand and mighty power; as Israel of old was delivered from the Egyptians by the strong and mighty hand of God;
from men of the world: who are, as they were when they came into the world, in sin, in darkness, and in a carnal and unregenerate state; who are not only in the world, but of it, and belong to it, and to it only; and are under the influence of the god of the world, and are taken with the lusts and pleasures of it, and live in them and serve them: and are of worldly spirits, inordinately love the things of the world, mind earth and earthly things, and are unconcerned about the things of another world; see Luk 16:8;
which have their portion in this life; and in this only; have a large share of the good things of this life; and which is all their portion, Luk 16:25;
and whose belly thou fillest with thy hid treasure: earthly treasure, as gold and silver, which is called hid treasure, because it is first hid in the bowels of the earth, out of which it is dug, and afterwards hid in the coffers of worldly men; and oftentimes kept to the hurt of the owners of it. Or the phrase may denote the value and preciousness of it. And to have the belly filled with this is to have a very great affluence and plenty of it; though it is very rare, let it be ever so large, that men are fully satisfied with it;
they are full of children; which among the eastern nations was reckoned a considerable part of outward prosperity and happiness; see Job 21:7; or their "children are full", or "filled" (o) with hidden treasure also;
and leave the rest of their substance to their babes; their children's children; their grandchildren, as Kimchi explains it; and which is said, not by way of complaint, as an evil in them, since it is lawful and right for parents to lay up for their children, and leave it to them: unless the sense is, that they engross all to themselves, and to their posterity, in life and death; while they live, they indulge their sensual appetites and lusts, and fill themselves and theirs, but give nothing to the poor and hungry; nor part with anything for the interest of God and true religion; and when they die leave nothing for such use and service, but all to their posterity: but rather the phrase is expressive of their great plenty; that having lived in and enjoyed great fulness themselves, and given large portions to their children, yet have much left; which, at death, they bequeath to the young generation. Now from such men in power and dignity, and from being hurt by them, as well as from communion and conversation with them, the psalmist desires to be delivered; and expresses his satisfaction in other and better things than they enjoy, in the following words.
(m) "ab inimieis manus tuae", V. L. so Sept. "a viris manus tuae", Lutherus, Musculus. (n) "Manu tua", Montaus, Junius & Tremellius, Piscator, Cocceius, Gejerus. (o) "saturantur vel satiantur filii", Munster, Muis, Junius & Tremellius, Piscator, Gejerus; so Targ. Ar. Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Thy hand - Wherewith thou dost correct me. World…
Thy hand - Wherewith thou dost correct me. World - Who set their hearts upon this world, and neither have, nor desire any other portion. Belly - Mind or appetite, as that word is used, Job xx, 20. Prov. xx, 30. Treasure - With extraordinary wealth and glory. Children - When many of thy faithful servants are barren, these are blessed with a numerous posterity.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. From men of the world, which have]…
Verse 14. From men of the world, which have] ממתים מחלד mimethim mecheled, from mortal men of time; temporizers; men who shift with the times, who have no fixed principle but one, that of securing their own secular interest: and this agrees with what follows - which have their portion in this life; who never seek after any thing spiritual; who have bartered heaven for earth, and have got the portion they desired; for thou fillest their belly with thy hid treasure. Their belly - their sensual appetites - is their god; and, when their animal desires are satisfied, they take their rest without consideration, like the beasts that perish.
Their portion in this life] בחיים bachaiyim, in lives, probably meaning heritable lands and estates; for they leave them to their children, they descend to posterity, and every one has his life portion in them. They are lands of lives.
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They are full of children] Have a numerous offspring, whom they educate in the same principles, and to whom they leave a large earthly patrimony, and who spend it as their fathers have done, and perhaps even more dissolutely. Often covetous fathers lay up riches, which profligate sons scatter to all the winds of heaven. I have seen many instances of this.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 17:14. From men which are thy hand —…
Psa 17:14. From men which are thy hand — Wherewith thou dost correct me. From men of the world — Who prosper in, and set their hearts upon, this vain and transitory world, and neither have, nor choose, nor desire, any other portion or felicity: who are actuated by the spirit of the world, walk according to the course of this world, are in love with the wealth and pleasure of this world, eager in the pursuits of it, making them their business; and at ease in the enjoyments of it, making them their happiness: such as, in our Lord’s language, have their reward here, and are to expect none hereafter. The Hebrew מתים מחלד, methim mecheled, means, properly, mortals of the world, a world cessans, instabilis, et transiens, perishing, unstable, and transient, as Buxtorff interprets the word — who, though dying men, in a world continually changing, and at last passing away, are content to have their portion in it; looking upon the reputed good things of it as the best things, and sufficient to make them happy; choosing them accordingly, placing their felicity in enjoying them, aiming at them as their chief good, and, if they attain them, resting satisfied therewith, and neither looking farther, nor taking care to provide for another world. Now, Lord, shall men of this character, men so unreasonable, so unwise, so sottish; men so earthly, so sensual, so grovelling, so like the beasts that perish; shall men of this sort be supported and countenanced against those that honour thee, by preferring thy favour, and the enjoyment of thee, before all the wealth, and honour, and pleasures of this world? Whose belly thou fillest — That is, whose mind or appetite thou satisfiest, with thy hid treasure, that is, not only with common mercies, such as food and raiment, but with the choicest of earthly things, such as men are wont to hide or keep in their treasures; with wealth, and glory, and all the delights and comforts of the present life: “whom thou permittest to enjoy thy temporal blessings in abundance, as if it were to convince us in what estimation we ought to hold the world when we see the largest shares of it dealt out to the most worthless of the sons of Adam.” They are full of children — While many of thy faithful servants are barren, these are blessed with a numerous posterity. Or, as ישׂבעו בניםjisbegnu banim, may be rendered, their children are filled up, or satisfied, namely, as well as themselves. There is abundantly enough, both for them and for their children, and even for their children’s children, for they leave the residue of their substance to their babes — “After living in plenty, perhaps to a good old age, they leave behind them a numerous and flourishing posterity, who inherit their estates, and go on, as their fathers did before them, without piety to God, or charity to the poor. From these men and their ways we have all reason to say with David, Good Lord, deliver us.” — Horne.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain From men which are thy hand - Margin, “From…
From men which are thy hand - Margin, “From men by thy hand.” Here the rendering in the common version would be still more harsh than in the previous verse, since it is at least unusual to call men “the hand” of God, in the sense that they are his instruments in accomplishing his purposes. The more obvious construction is to regard it as a prayer that God would deliver him by his own hand from “men” - from men that rose up against him. Compare 2Sa 24:14.
From men of the world - A better construction of this would be “from men; from the world.” The psalmist prays first that he may be delivered from men by the hand of God. He then “repeats” the prayer, “from men, I say,” and then adds, “from the world.” He desires to be rescued entirely from such worldly plans, devices, purposes; from people among whom nothing but worldly principles prevail.
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Which have their portion in this life - Their portion - their lot - is among “the living;” that is, they have nothing to look forward to - to hope for in the world to come. They are, therefore, governed wholly by worldly principles. They have no fear of God; they have no regard to the rights of others further than will be in accordance with their own worldly interest. People whose portion is wholly in this life will make everything subordinate to their worldly interests.
And whose belly thou fillest with thy hid treasure - The meaning of this portion of the verse is that, in respect to the object for which they lived, they were successful. They lived only for the world, and they obtained what the world had to bestow. They had prosperity in their purposes in life. The word “hid” here - “hid treasure” - means that which is hoarded, secreted, carefully guarded; and the word commonly refers to the practice of secreting from public view valuable treasures, as silver and gold. It is possible, however, that the reference here is to the fact that God has hidden these objects in the depths of the earth, and that it is necessary to “search” for them carefully if men would obtain them. Compare Job 28:1-11. The phrase “whose belly thou hast filled” means that their appetite or cravings in this respect were satisfied. They had what they wanted.
They are full of children - Margin, “their children are full.” The margin probably expresses the sense of the Hebrew better than the text. The literal rendering would be, “satisfied are their sons;” that is, they have enough to satisfy the wants of their children. The expression “they are full of children” is harsh and unnatural, and is not demanded by the original, or by the main thought in the passage. The obvious signification is, that they have enough for themselves and for their children.
And leave the rest of their substance to their babes - That is, what remains after their own wants are supplied, they leave to their babes. They not only have enough for the supply of their own wants and the wants of their children during their own lives, but they also leave an inheritance to their children after they are dead. The word rendered “babes” properly means little children, though it seems here to be used as denoting children in general. The meaning is, that they are able to provide for their children after they themselves are dead. Compare the description of worldly prosperity in Job 21:7-11.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain men . . . world--all men of this present…
men . . . world--all men of this present time. They appear, by fulness of bread and large families, to be prosperous; but (Psa 17:15) he implies this will be transient, contrasting his better portion in a joyful union with God hereafter.
Next: Psalms Chapter 18
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 14. Thy hand—By thy hand; same as by thy…
14. Thy hand—By thy hand; same as by thy sword, Psa_17:13.
Men of the world—The word “world,” here, comes from the idea of time, duration, and means the passing world, this temporary state of things, same as αιων. Mat_13:22; Mar_4:19. Men of the world, therefore, are men who live for temporary and perishable things, same as “children of this world,” (Luk_16:8,) “man of the earth,” (Psa_10:18,) which see.
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Their portion in this life— “This life” is opposed to the life to come, as time is to eternity. See Job_21:13-14; Luk_6:24; Luk_16:25. No language could more clearly define the sensuous and the spiritual character, the temporary present and the eternal future life, the carnally minded and the spiritually minded, the lovers of this world and the lovers of God, as unfolded in the New Testament.
Full of children—Satisfied with children. Wealth and a numerous posterity were their portion, and in these they rested all their hope.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14. from men of the world] Men whose aims…
14. from men of the world] Men whose aims and pleasures belong to the ‘world that passeth away’: those who in N.T. language are ‘of the world’ (Joh_15:19), ‘sons of this age’ (Luk_16:8; Luk_20:34-35), ‘who mind earthly things’ (Php_3:19). They are further described as those whose portion is in [this] life. Jehovah Himself is the portion of the godly (Psa_16:5); these men are content with a portion of material and transitory things. See Psa_49:6 ff.; Psa_73:3 ff.; Wis_2:6 ff. The sense is still better given by the rendering of R.V. marg., From men whose portion in life is of the world. God deals with them according to their own base desires. They care only for the satisfaction of their lower appetites (Php_3:19), and so He “who maketh His sun to rise on the evil and the good” fills their belly with His store of blessings, gratifies the animal part of their nature (Job_22:18; Luk_16:25).
They are full of children] Better, They are satisfied with sons, the universal desire of men in Oriental countries being to see a family perpetuating their name (Job_21:8; Job_21:11); and leave their superabundance to their children; their prosperity continues through life, they have enough for themselves and to spare for their families.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) Of the world.—Literally, of time. Heb., cheled, “that…
(14) Of the world.—Literally, of time. Heb., cheled, “that which creeps on,” an expression anticipating the New Testament use of world. (Comp. Job_21:7-14.)
Their portion in this life—contrasts with Psa_16:5.
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Thy hid treasure.—That which thou hast stored up, which is sometimes in a good sense (Psa_31:19; Pro_13:22), sometimes in a bad (Job_21:19). But ought we not to translate—
“With thy treasure thou fillest their womb:
They are full of children.”
These two lines are thus in close parallelism, while the last clause of the verse, “and leave,” &c, answers to “which have their portion in this life.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain From men which are thy hand, O Lord; rather,…
From men which are thy hand, O Lord; rather, from men, by thy hand, as in the margin of the Authorized Version, and in the text of the Revised Version. From men of the world; i.e. men who are altogether worldly, whose views, aspirations, hopes, longings, are bounded by this life the "children of this world," as our Lord expressed it. (Luk_16:8) Which have their portion in this life; i.e. who have here all that they will ever receive, and all that they care to receive. And whose belly thou fillest with thy hid treasure; rather, with thy stores the good things that thou makest the earth to produce. There seems to be some allusion here to the frequent worldly prosperity of the ungodly. (comp. Job_12:6 Job_21:7-13 Psa_73:3-12) They are full of children. (so Job_21:8, 11 27:14) And leave the rest of their substance to their babes. (comp. Psa_49:10) No doubt this is often the case; but the ill-gotten gains handed on by the wicked to their children seldom prosper. (see Job_27:14-17)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 14. Almost every word of this verse has…
Ver. 14. Almost every word of this verse has furnished matter for discussion to scholars, for it is very obscure. We will, therefore, rest content with the common version, rather than distract the reader with divers translations.
From men which are thy hand. Having styled the ungodly a sword in his Father's hand, he now likens them to that hand itself, to set forth his conviction that God could as easily remove their violence as a man moves his own hand. He will never slay his child with his own hand.
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From men of the world, mere earthworms; not men of the world to come, but mere dwellers in this narrow sphere of mortality; having no hopes or wishes beyond the ground on which they tread.
Which have their portion in this life. Like the prodigal, they have their portion, and are not content to wait their Father's time. Like Passion in the "Pilgrim's Progress, "they have their best things first, and revel during their little hour. Luther was always afraid lest he should have his portion here, and therefore frequently gave away sums of money which had been presented to him. We cannot have earth and heaven too for our choice and portion; wise men choose that which will last the longest.
Whose belly thou fillest with thy hid treasure. Their sensual appetite gets the gain which it craved for. God gives to these swine the husks which they hunger for. A generous man does not deny dogs their bones; and our generous God gives even his enemies enough to fill them, if they were not so unreasonable as never to be content. Gold and silver which are locked up in the dark treasuries of the earth are given to the wicked liberally, and they therefore roll in all manner of carnal delights. Every dog has his day, and they have theirs, and a bright summer's day it seems; but ah! how soon it ends in night!
They are full of children. This was their fondest hope, that a race from their loins would prolong their names far down the page of history, and God has granted them this also; so that they have all that heart can wish. What enviable creatures they seem, but it is only seeming!
They are full of children, and leave the rest of their substance to their babes. They were fat housekeepers, and yet leave no lean wills. Living and dying they lacked for nothing but grace and alas! that lack spoils everything. They had a fair portion within the little circle of time, but eternity entered not into their calculations. They were penny wise, but pound foolish; they remembered the present, and forgot the future; they fought for the shell, and lost the kernel. How fine a description have we here of many a successful merchant, or popular statesman; and it is, at first sight, very showy and tempting, but in contrast with the glories of the world to come, what are these paltry molehill joys. Self, self, self, all these joys begin and end in basest selfishness; but oh, our God, how rich are those who begin and end in thee! From all the contamination and injury which association with worldly men is sure to bring us, deliver thou us, O God!
Ver. 14. Men of the world, which have their portion in this life. Time and this lower world, bound all their hopes and fears. They have no serious believing apprehensions of anything beyond this present life; therefore, have nothing to withhold them from the most injurious violence, if thou withhold them not; men that believe not another world, are the ready actors of any imaginable mischiefs and tragedies in this. John Howe.
Ver. 14. Men which are thy hand, etc. What shall we say then? Because God maketh use of thy sins, art thou excused? Is not thine evil evil, because he picks good out of it? Deceive not thyself therein. When thou hast done such service to thy Master and Maker, though seven and seven years, as Jacob did service to Laban, thou shalt lose thy wages and thy thanks too. Oh, well were thou if thou didst but lose, for thou shalt also gain a sorrowful advantage. It is unprofitable, nay, miserable service which thou hast thus bestowed. Babylon shall be the hammer of the Lord a long time to bruise the nations, himself afterwards bruised; Asshur his rod to scourge his people, but Asshur shall be more scourged. These hammers, rods, axes, saws, other instruments, when they have done their offices, which they never meant, shall be thrown themselves into the fire, and burnt to ashes. Satan did service to God, it cannot be denied, in the afflicting of Job, winnowing of Peter, buffeting of Paul, executing of Judas, and God did a work in all these either to prove patience, or to confirm faith, or to try strength, or to commend justice; yet is Satan "reserved in chains under darkness, to the retribution of the great day." Judas did service to God, in getting honour to his blessed name for the redemption of mankind, whilst the worlds endureth, yet was his wages an alder tree to hang himself upon, and, what is worse, he hangeth in hell for eternal generations. He had his wages, and lost his wages. That which the priest gave him, he lost, and lost his apostleship, but gained the recompense of everlasting unhappiness, and lies in the lowest lake, for the worm and death to gnaw upon without ceasing. John King.
Ver. 14. Thy hand. The hand of God, his correcting or cherishing hand, sometimes is an immediate, and sometimes a mediate hand. Sometimes it is immediate, when God by himself doth chasten, or punish, or afflict, when no second cause doth appear or intervene. So it may seem Satan means, when he saith (Job 1:11), "Put forth thy hand, "that is, do it thine own self, let no other have the handling of Job but thyself. God doth send such immediate afflictions; a man is afflicted in his body, in his estate, and many other ways, and he cannot find anything in the creature whence it should come; it is an immediate stroke of God, he cannot see how, or which way, or at what door this evil came in upon him; therefore it is called a creating of evil. Isa 45:7. "I make peace, and create evil." Now creation is out of nothing, there is nothing out of which it is wrought. So many times God bringeth evil upon a people or person when there is no appearance of second cause, no matter out of which it is made, but it comes as a creature, formed by the only hand of God. Sometimes likewise it is called God's hand, when it is the hand of a creature; it is God's hand in a creature's hand; God's hand when it is the hand of wicked men, God's hand when it is Satan's hand. So that place is translated (Ps 17:13-14), "Deliver my soul from the wicked, which is thy sword: from men which are thy hand:" so that "thy hand" may be understood of an instrument; Satan himself is God's hand to punish in that sense, as wicked men here are said to be God's hand: "from men which are thy hand, "though there be other readings of that place; some read it, deliver me from men by thy hand; and others, deliver me from men of thy hand; but our translation may very well carry the sense of the original in it, "from men which are thy hand; "as Nebuchadrezzar, that wicked king, is called God's servant (Jer 43:10), "I will send and take Nebuchadrezzar my servant:" God speaks of him as his servant, or as his hand in the thing. Joseph Caryl.
Ver. 14. Men of the world, which have their portion in this life. The large portion of the wicked in the things of this world, may tell the righteous of how little value this is, in the account of God; in that these things are often given to his enemies plentifully, when denied in such a measure to his children. Now this cannot be because he loves or favours his enemies most; but because these lower things, given them in what degree soever, are so mean in his account, as that his chosen may learn by his distribution of them, to regard them as he does; namely, as no part of their felicity, but as common favours to all his creatures, good or bad, enemies or friends. Daniel Wilcox.
Ver. 14. Men which have their portion in this life. God gives wicked men a portion here to show unto them what little good there is in all these things, and to show the world what little good there is in all the things that are here below in the world. Certainly if they were much good they should never have them; it is an argument there is no great excellency in the strength of body, for an ox hath it more than you; an argument there is no great excellency in agility of body, for a dog hath it more than you; an argument of no great excellency in gay clothes, for a peacock hath them more than you; an argument there is not great excellency in gold and silver, for the Indians that know not God have them more than you; and if these things had any great worth in them, certainly God would never give them to wicked mena certain argument. As it is an argument that there is no great evil in affliction in this world, because that the saints are so much afflicted; so no great argument there is any great good in this world, for the wicked they enjoy so much of it. Luther hath such an expression as this in his comment upon Genesis, saith he, "The Turkish empire, as great as it is, is but a crumb, that the Master of the family, that God, casts to dogs:" the whole Turkish empire, such an esteem had Luther of it; and indeed, it is no more. All the things of the world, God in giving of them to Turks and wicked ones, his enemies, shows there is not much excellency and good in them: God therefore will cast them promiscuously up and down in the world, because he looks upon them as worthless things; God doth not so much regard whether men be prepared to give him the glory of them, yea or no, they shall have them; however he is content to venture them. Indeed, when God comes into his choice mercies in Christ, there he looks to have glory from them, and he doth never give them to any, but first he prepares them, that they may give him the glory of those mercies. But it is otherwise with others; as, suppose you see a man gathering of crabs, although swine be under the tree, he cares not much to drive them away; they are but crabs, let them have them; but if he were gathering any choice and precious fruit, if any swine should come under, he drives them away. As for outward things, crabs, the Lord suffers the swine of the world to come grunting and take them up; but when he comes to his choice mercies in his Christ, there he makes a distinction. Oh, this is precious fruit! A blacksmith that is working upon iron, though a great many cinders and little bits of iron fly up and down, he regards them not; but a goldsmith that is working upon gold, he preserves every rag, and every dust of gold; and a lapidary that is working upon precious stones, every little bit he will be sure to preserve; a carpenter that is only hewing of timber, he regards it not much if chips fly up and down; but it is not so with a lapidary. So these outward things are but as the chips and cinders, and such kind of things as those are, and therefore God ever gives a portion to wicked men out of them. Jeremiah Burroughs.
Ver. 14. Men which have their portion in this life. I have read of Gregory, that being advanced to preferment, professed that there was no Scripture that went so to his heart, that struck such a trembling into his spirit, that daunted him so much, as this Scripture did: "Here you have your reward, son; in your lifetime you have had your pleasure." Oh, this was a dreadful Scripture that sounded in his ears continually, as Hierom speaks of that Scripture, "Arise ye dead, and come to judgment; "night and day he thought that Scripture sounded in his ears: so Gregory: "Here you have your reward; in this life you have had your pleasure." This was the Scripture that night and day sounded in his ears. O that it might please God to assist so far, to speak out of this Scripture to you, that I might make this Scripture ring in your ears even when you lie upon your beds, after the sermon is done; that yet you may think this Scripture rings in your ears: "Men of this world, who have their portion in this life." Jeremiah Burroughs.
Ver. 14. Which have their portion in this life. The earth and the commodities thereof God distributeth without respect of persons, even to them that are his children by creation only, and not by adoption. But yet there is a difference between the prosperity of the one and the other; for the one is but with anxiety of heart (even in laughter their heart is heavy); the others' is with cheerfulness and joy in the Spirit; the one's is a pledge of the greater preferment in the world to come, the others' is their whole portion, and as if God should say, "Let them take that and look for no more." The one's is with the blessing of the people, who wish they had more; the others' with their curse and hatred, who are grieved that they have so much. Miles Smith.
Ver. 14. Their portion in this life. The good man's best, and the bad man's worst, lie in shall be's (Isa 3:10-11), in reversion. Here Dives had nothing but his "good things, "but hereafter he had no good thing. Here Lazarus had all his "evil things, "but afterwards no evil thing. The good man when he dies, takes his leave of, and departs from, all evil; and the evil man when he dies, takes his leave of, and departs from, all his goods, which was all the good he had. "Now he is comforted, but thou art tormented." Lu 16:25. Oh! It is a sad thing to have one's portion of good only in this life. Ralph Venning's "Helps to Piety, "1620-1673.
Ver. 14. This life. There is yet another thing to be seen far more monstrous in this creature; that whereas he is endued with reason and counsel, and knoweth that this life is like unto a shadow, to a dream, to a tale that is told, to a watch in the night, to smoke, to chaff which the wind scattereth, to a water bubble, and such like fading things; and that life to come shall never have end; he yet nevertheless setteth his whole mind most carefully upon this present life, which is today, and tomorrow is not; but of the life which is everlasting he doth not so much as think. If this be not a monster, I know not what may be called monstrous. Thomas Tymme.
Ver. 14. What wicked men possess of this world is all that ever they can hope for: why should we grudge them filled bags, or swelling titles! it is their whole portion; they now receive their good things. Hast thou food and clothing? that is children's fare; envy not ungodly men, who flaunt it in the gallantry of the world: they have more than you; but it is all they are like to have: the psalmist gives us an account of their estate. They are the men of this world, which have their portion in this life, and whose bellies God filleth with his hid treasure. Whereas thou, O Christian, who possessest nothing, art heir apparent of heaven, coheir with Jesus Christ, who is the heir of all things, and hast an infinite mass of riches laid up for thee; so great and infinite, that all the stars of heaven are too few to account it by: you have no reason to complain of being kept short; for all that God hath is yours, whether prosperity ar adversity, life or death, all is yours. What God gives is for your comfort; what he denies or takes away is for your trial: it is for the increase of those graces which are far more gracious than any temporal enjoyment. If, by seeing wicked and ungodly men flow in wealth and ease, when thou art forced to struggle against the inconveniences and difficulties of a poor estate, thou hast learnt a holy contempt and disdain of the world, believe it, God hath herein given thee more than if he had given thee the world itself. Ezekiel Hopkins.
Ver. 14. To show that wicked men have often the greatest portion in this world, I need not speak much: the experience of all ages since the beginning of the world confirms it, your own observation, I believe, can seal to it; however, Scripture abundantly evinces it. The first murderer that ever was, carries possessions in his very name: Cain signifies so much. Ge 4:8. Go on in the whole series of Scripture, and you shall find Joseph persecuted by his brethren; Esau (as Rivet observes on Ge 32:1-32), advanced in the world for a time far above Jacob; go on, and you find the Israelites, God's peculiar, in captivity, and Pharaoh on the throne; Saul ruling, and David in a cave, or in a wilderness; Job upon the dunghill; Jeremy in the dungeon; Daniel in the den, and the children in the furnace, and Nebuchadnezzar on the throne. In the New Testament you have Felix on the bench, Paul at the bar; Dives in the palace, Lazarus at his gate (Lu 16:19); he clothed in purple, Lazarus in rags and overspread with sores; he banqueted and fared deliciously every day, the other desired but the crumbs from the table, and could not have them; Dives beset with his rich and stately attendance, Lazarus hath no other society but the dogs which came to lick his sores; all which Austin and Tertullian against Marcion (lib. 4), conceive to be a true history of what was really acted, though others think it parabolical. Job tells us that "the tabernacle of robbers" sometimes "prosper" (Job 12:6), which prosperity he at large describes (Job 21:7-14); exalted in "power, "Job 21:7; multiplied in their posterity, Job 21:8, 11; safe at home, Job 21:9; increased abroad, Job 21:10; have their fill of pleasure, Job 21:12, and wealth at will, Job 21:13. David speaks his own experience of this. Ps 37:35 73:7. So in the text, they enjoy not only common favours, as air to breathe in, earth to walk on; their bellies are filled with his hid treasure, and that not for themselves only, but for their posterity too; they leave the rest of their substance to their babes; in a word, "they have their portion in this life." John Frost, 1657.
Ver. 14. A master or lord pays his servant his present wages, while he cuts his son short in his allowance during his nonage, that he may learn to depend upon his father for the inheritance. Thus doth God, the great Lord of all, deal with his slaves, who serve him for the hire of some temporal advantage; he gives them their present reward and wages; but though his goodness hath determined a better portion to be a reward to the piety and obedience of his children, yet he gives it them in reversion, little in hand, that they may learn to live upon the promise, and by faith to depend upon the goodness and faithfulness of their Father for their heavenly inheritance; that they, walking not by sight but faith (which is a Christian's work and condition here), may "not look at the things which are seen, "etc. 2Co 4:18... This discovers that rotten foundation upon which many men build their hopes of heaven. Surely (are many ready to argue) if God did not love me he would not give me such a portion in the world. Deceive not thyself in a matter of so great concernment. Thou mayest as well say God loved Judas, because he had the bags, or Dives, because he fared deliciously, who are now roaring in hell. John Frost.
Ver. 14. The word which denotes the belly may have been fixed, by the divine Spirit, to indicate the fact, that a very great proportion of the sin of worldly and depraved characters is connected with the indulgence of base and degrading lusts; and that they abuse the very bounty of heaven, in riveting the chain of sense upon their unhappy souls. But let them remember, that their sensual idolatries will, at last, be followed up by the most fearful visitations of divine wrath. John Morrison.
Ver. 14. Whose belly thou fillest with thy hid treasure. Wicked men may abound in earthly things. They may have the earth and the fulness of it, the earth, and all that is earthly; their bellies are filled by God himself with hidden treasure. Precious things are usually hidden, and all that's named treasure, though it be but earthly, hath a preciousness in it. Hidden treasures of earth fill their bellies who slight the treasures of heaven, and whose souls shall never have so much as a taste of heavenly treasures: riches and honour are the lots of their inheritance who have no inheritance among those whose lot is glory. They have the earth in their hands (Job 9:24), who have nothing of heaven in their hearts; they bear sway in the world who are slaves to the world; they govern and order others at their will who are led captive by Satan at his will. Be not offended and troubled to see the reins of government in their hands who know not how to govern themselves, or to see them rule the world who are unworthy to live in the world. Joseph Caryl.
Ver. 14. Whose belly thou fillest with thy hid treasure. The hearts of saints only are filled with the "hidden manna, "but the bellies of the wicked are often filled with hidden treasure; that is, with those dainties and good things which are virtually hidden in, and formally spring out of, the belly and bowels of the earth. The Lord easily grants them their wish in such things, and gives them their portion, which is all their portion, in this life. For as they are but common professors, so these are but common mercies, such as many of his enemies receive, who are but fatted as oxen for the slaughter, and fitted for destruction. True happiness is not to be judged by lands or houses, by gold or silver. The world is a narrow bound: unless we get beyond the creature, and set our hopes above this world, we cannot by happy. As hypocrites desire, so they obtain much of the world, but they shall attain no more, how much soever they seem to desire it. Joseph Caryl.
Ver. 14. Whose belly thou fillest. That is, their sensual appetite, as oftentimes that term is used (Ro 16:18 Php 3:19), with thy hid treasures; namely, the riches which either God is wont to hide in the bowels of the earth, or lock up in the repository of providence, dispensing them at his own pleasure. John Howe.
Ver. 14. Whose belly thou fillest, etc.:
Thou from thy hidden store,
Their bellies, Lord, hast filled; Their sons are gorged, and what is over,
To their sons' sons they yield.
Richard Mant.
Ver. 14. They are full of children. So it appears by that which follows, it ought to be read, and not according to that gross, but easy (Greek) for (Greek) mistake of some transcribers of the seventy. As if in all this he pleaded thus: "Lord, thou hast abundantly indulged those men already, what need they more? They have themselves, from thy unregarded bounty, their own vast swollen desires sufficiently filled, enough for their own time; and when they can live no longer in their persons, they may in their posterity, and leave not strangers, but their numerous offspring, their heirs. Is it not enough that their avarice be gratified, except their malice be also? that they have whatsoever they can conceive desirable for themselves, unless they may also infer whatever they can think mischievous on me?" To this description of his enemies, he ex opposito, subjoins some account of himself in this his closure of the Psalm. As for me, here he is at his static point; and, after some appearing discomposure, his spirit returns to a consistency, in consideration of his own more happy state, which he opposes and prefers to their, in the following respects. That they were wicked, he righteous. "I will behold thy face in righteousness." That their happiness was worldly, terrene, such only as did spring from the earth; his heavenly and divine, such as should result from the face and image of God. Theirs present, temporary, compassed within this life; his future, everlasting, to be enjoyed when he should awake. Theirs partial, defective, such as would but gratify their bestial part, fill their bellies; his adequate, complete (the eudaimonia tou ounetou... a happiness of proportion), such as should satisfy the man. "I shall be satisfied, "etc. John Howe.
Ver. 14. They are full of children. Margin, their children are full. The margin probably expresses the sense of the Hebrew better than the text. The literal rendering would be, "satisfied are their sons; "that is, they have enough to satisfy the wants of their children. The expression, "they are full of children, "is harsh and unnatural, and is not demanded by the original, or by the main thought in this passage. The obvious signification is, that they have enough for themselves and for their children. Albert Barnes.
Ver. 14. Men of the world, which have their portion in this life. Who they are? What they have? Where they have it? What next?
Ver. 14. Men which are thy hand. Providential control and use of wicked men.
Psalms 17:15*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Which have their portion in this life.
Psa_17:14-15
Which have their portion in this life.
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The uncertainty of worldly prosperity
Like many other passages (such as Job_21:7-13; Psa_73:12), these verses clearly show how little the old Fathers looked, or indeed could have looked, only for transitory promises. While they held, and rightly held, that under the general law of Gods providence happiness should follow obedience to the will of Him who made and guides all things, they yet recognised the disturbing influence of evil in the world, through which the unrighteous prosper, having to the full the only portion they care for (comp. Mat_6:2-5; Luk_16:25), leaving wealth and fame to their children. At times this was to them a sore trial of faith (Psa_73:3), sorer than to us who have the clear vision of the future life. But they felt that far above this outward prosperity was that which the worldly cannot have, the communion with God, in itself the eternal life of the soul. The sense of Psa_17:15 cannot be doubtful. David knows that now he shall behold the presence of God in righteousness, and in it have the higher spiritual life. Therefore (as in Psa_16:9-10) he draws the inference which our Lord Himself justifies, that death cannot break the tie of this communion; therefore that he shall awake in the image of God, and, so awaking, shall be satisfied with it, possessing it in the fulness which on earth he can only desire and long for (comp. 1Jn_3:1-2). All other explanations than this sin against the whole spirit of the passage, and could never have been thought of except to support the false conclusion that, because the knowledge of a future life in heaven was not unchequed, by doubt in the saints of old, therefore it had no flashes of brightness and reality. (Alfred Barry, D. D.)
The worldly mans portion
The world is at total enmity with God. Its spirit, maxims, and pursuits are at utter variance with the laws and spirit of God.
I. Describe the character. Among the signs and marks is--
1. Unregeneracy.
2. They are distinguished for worldly principles.
3. Their maxims are worldly.
4. They are distinguished by their associations;
5. By the unvarying tenor of their pursuits;
6. By their worldly affections and delights.
II. The portion the world confers upon them. They do not serve the world for nought. The chief reason why it does not satisfy is--
1. Because it is unsuitable. The ethereal mind must have ethereal enjoyments. The soul was made for God and spiritual things.
2. This portion is only a present one.
3. It is uncertain.
4. It is a ruinous portion. If a man will make the world his portion he cannot have Christs salvation, Gods favour, or eternal life. (J. Burns, D. D.)
Men who flourish on carrion
There was a famine in the land. All birds and beasts, with the exception of the crows and vultures, and a few others of a similar species, looked ravenous and emaciated. Even the lion lay before his den so reduced by starvation as to be unable to hunt. A giraffe with drooping head ventured to approach him. Sire, said he, have you observed the full crops and plump appearance of yonder vultures? Can you tell us the secret of their prosperity in these hard times? The lion groaned, It is as great a mystery to me as to you. But see! an eagle approaches this way, pray ask his opinion. The eagle willingly stopped in his weary flight. And in reply to their question simply said, I know their secret, but I mistake you, indeed, if you will be the happier for hearing it. If you would flourish as they flourish, you must bring your mind to eat carrion, and plenty of it. (Andrew Griffen.)
Men who have their portion in this life
I have seen men so carried away with the game of chance into which they have plunged on shipboard that they quite forgot the goal for which the ship was shaping. They would scarcely lift their head a moment to look for land and port and home. Never suffer yourself to be swept along the tide of rushing years like the dumb creatures packed into cattle ships. Some men are hurried on to the goal without any thought or care for what is before them, and land upon an anathema which can never be reversed. (T. G. Selby.)
The disappointment of men who seek satisfaction in earthly treasure
Meditating at a window, in a sort of daydream, a fly continued to pass before me. Mechanically I sought to catch it. I put my finger quickly to the pane, but the fly was gone. I followed it and clapped my hand on the very spot it occupied, but I had not taken it. Yet there it was just under my hand. Why had I failed? Excellent reason, the insect was on the other side of the glass. Ye sons of men who seek pleasure in the things of this world, ye must miss it; even when it seems within your grasp ye cannot reach it. Happiness is not to be found on your side of Christ and the new birth, except in seeming. Ye are victims of a delusion, your chase is vanity, your end will be disappointment. (C. H. Spurgeon.)
The city youth
To every young man there comes sooner or later the brief but startling message, Get thee out of thy country, and from thy kindred, and from thy fathers house, unto a land that I will show thee. You cannot always abide in the house of your childhood, But such a call to go forth is very serious. A thoughtful young fellow, who is in a house of business in the city, comes to me for a little conversation; he tells me of his religious difficulties, of his inward conflicts and his desire to live a Christian life; and ere we part I say to him, Now, how many in your establishment seem to be at all seriously inclined? How many in that huge drapery business? How many in that bank? How many in that workshop? Ten to one his reply is, There is just one I know of that is a real Christian; or, Just two or three that take any interest in these things. It is the old story, Few there be that find it. Now I ask you, To which group do you wish to belong? If to the men of the world, I dont know what brought you here, nor have I any message for you; but if to the men of God, then I want to speak to you. Now, by the men of the world is not meant merely a shrewd, sagacious person, but one who is a mere earthworm, sinful, sordid, and greedy of gain, whose only thought is to make money and feather his nest well. Think--
I. Of these men of the world and their portion. It is a great mistake to think that as soon as you are purse rich you will be heart rich. There is many a Midas in this city today, at whose touch everything seems to turn into gold, who would frankly tell you he had a far lighter heart when, as a young clerk, he was earning £60 or £80 a year. The wealthy Sir Charles Flower only spoke for many a rich man like himself when, to a beggar who asked him for money to get a piece of bread, he said, I would gladly give you a sovereign if you would give me your appetite. Riches do make happy; but it is not the riches of the pocket, but the riches of the mind and heart. The riches of taste, of culture, of affection, and, above all, the riches of Gods grace. But men do not believe this. They hear it said, and then seek after riches as if riches were everything and the Bible all untrue. But let such remember that after all, let them gain what they may, it is only a portion for this life. Not a farthing can you take to the other side of the grave. It will be with you as with the partridge (Jer_17:11). Men of the world, go you over your portion and tick off each particular, and say, This, this, this, must be loft behind. Lord Chesterfield said, I have run the silly rounds of business and of pleasure, and I have done with them all. I look back on all that is past as one of those romantic dreams which opium produces, and I have no wish to repeat the nauseous dose. Yes, a portion in this life is but a poor unsatisfying portion at the best.
II. The contrast: the man of God and his portion. As for me, says David in the next verse, I will behold Thy face, etc. He speaks of himself as quite an exception, a rare case amid the common throng. But these are the happiest men after all. Davids heart was set on God. The Lord is the portion of mine inheritance. I have a goodly heritage. He meant that not one of them was so happy as he. See Davids secret of happiness.
1. I will behold Thy face in righteousness. Yes, the first secret of a happy life is to get right with God. I know many of you feel this to be true. Then surrender yourselves to Him now. It will introduce us to a new and most blessed experience, As that thoughtful and devout French believer, Lacordaire, wrote, speaking of his own conversion, He who has never known such a time has not fully realised life. Once a real Christian, the world did not vanish before my eyes; it rather assumed nobler proportions, as I myself did. I began to see therein a sufferer needing help; a mighty misfortune resulting from all the sorrows of ages past and to come: and I could imagine nothing comparable to the happiness of ministering to it, with the help of the Cross and the Gospel of Christ.
2. I shall be satisfied, when I awake, with Thy likeness. No doubt the notion of the resurrection is mainly meant here. But we may take the awaking as telling of each mornings awakening, and of a prospect which will satisfy your soul. Oh, tell me, have your eyelids ever opened with the earthly dawn, and found you saying, with the first moments of returning consciousness, I am satisfied? Rather, have not care, and depression, and a feeling of lifes monotony weighed down your own spirit, as another day called you forth to its duty and routine? Ah, you want something nobler than the prospect of gain to give a sparkle and a beauty to life, and to make the heart truly glad; and that nobler thing is the prospect of being like God. This is the prospect that cheers a true Christian, We know that when He shall appear we shall be like Him, for we shall see Him as He is. (J. Thain Davidson, D. D.)
Men of the world
David prays to be delivered from the Wicked, that he might not fall under their power, nor be numbered with them as men of the world which have, etc. Now note--
I. Wicked men may have a large portion in this life. God deals thus with them--
1. To prove the extent and kindness of His providence;
2. And that judgment is His strange work, and how disingenuous is the conduct of the wicked whom He daily loadeth with benefits.
3. Wicked men, in the hand of Providence, may do some services for God or His people, and for this He will bless them (Eze_29:18-19; 2Ki_10:30).
4. Because they choose their portion here and He lets them take it, and therein all they shall have.
5. For judgment, since wealth will surely corrupt them yet more.
6. To instruct the righteous--
(1) In the evil of their own hearts, that they cannot trust them: they will promise and vow what they will do if they become, rich, but they never, do it.
(2) How little value the things of the world are in Gods sight, for God gives them often plentifully to His enemies.
(3) That our present condition is no true prophecy of our future. Neither when we are rich or poor.
(4) That there is something far better for them. They shall behold Gods face, etc.
(5) That they must belike God, who does good to His enemies and them that hate Him (Mat_5:44-45).
II. Living and dying, what the wicked have here is their all.
1. By their choice, they think this world best.
2. Their names are therefore written in earth as limited to it.
3. They are only fit for a portion in this life; and
4. They have abused their portion here, and shall never be tried with any other.
5. They are not the children of God by faith in Christ.
6. Having desired no more than the world, there is no more for them: only misery.
III. Upon what accounts their condition may be said to be miserable. It is so because--
1. They hold their portion by so uncertain a tenure.
2. Without the added joy of the love of God.
3. And without Christ.
4. Without foundation for solid peace and comfort. For their sins are unpardoned; conscience alarms; the secret arm of God is on them (Deu_28:17). Then
5. Their prosperity tends to their destruction, leading them to forgetfulness both of God and heaven.
6. And will be succeeded by such awful misery.
IV. Whence is it that saints reckon it to be so? Because--
1. They have found the world to be vanity and vexation of spirit.
2. And they see the end of all things approaching. But
3. They look by faith to another and over-enduring world.
Application:
1. With what certainty may we infer a day of judgment from the wicked having now so large a share of outward good, whilst some of the heirs of heaven have scarce where to lay their heads.
2. They reckon without looking to the end who envy the men of the world (Psa_73:18).
3. What reason have we to pity those on whom Christs words will fall in their full weight (Luk_6:24). (D. Wilcox.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.