Exegetical and Hermeneutical Commentary of Psalms 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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 17:14-15
Which have their portion in this life.
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. From men of the world, which have] 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] 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.
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
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 childrens children, as it follows.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. men . . . worldall men ofthis present time. They appear, by fulness of bread and largefamilies, to be prosperous; but (Ps17:15) he implies this will be transient, contrasting his betterportion in a joyful union with God hereafter.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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;”
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 Lu 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, Lu 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.
Fuente: John Gill’s Exposition of the Entire Bible
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, (372)) are expounded in different ways. Some understand them as meaning men who have their time, as if David intended to say that their prosperous condition would not be of long duration; but this does not appear to me to be the proper explanation. Others suppose he means by this expression such as are wholly devoted to the world, and whose whole attention and thoughts are absorbed in the things of earth; and, according to their opinion, David compares his enemies to brute beasts. In the same sense they explain what follows immediately after, Their portion is in life, language which they consider as applied to them, because, being entirely destitute of the Spirit, and cleaving with their whole hearts to transitory good things, they think of nothing better than this world. For that in which each man places his felicity is termed his portion. As, however, the Hebrew word חלד, cheled, signifies an age, or the course of a man’s life, David, I doubt not, complains that his enemies had lived and enjoyed prosperity longer than the ordinary term allotted to the life of man. The audacity and the outrages (373) committed by wicked men might be borne with for a short time, but when they wax wanton against God, it is very strange indeed to see them continuing stable in their prosperous condition. That this is the sense appears from the preposition מן, min, which we have translated from, by which David expresses that they were not sprung up only a few days before or lately, but that their prosperity, which should have vanished away in a moment, had lasted for a very long time. Such, then, is the meaning of the Psalmist, unless, perhaps, we may understand him as denominating them of the world, or age, because they bear the chief authority among men, and are exalted in honors and riches, as if this world had been made for them alone.
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. (374) Accordingly, by the secret goods of God, we are here to understand the rare and more exquisite dainties which he bestows upon them. Now, this is a severe temptation, if a man estimates the love and favor of God by the measure of earthly prosperity which he bestows; and, therefore, it is not to be wondered at, though David was greatly afflicted in contemplating the prosperous condition of ungodly men. But let us remember that he makes this holy complaint to console himself, and to mitigate his distress, not in the way of murmuring against God and resisting his will; – let us remember this, I say, that, after his example, we may learn also to direct our groanings to heaven. Some give a more subtile exposition of what is here called God’s secret goods, viewing it as meaning the good things which the ungodly devour without thinking of or regarding him who is the author of them; or they suppose the good things of God to be called secret, because the reason why God pours them forth so abundantly upon the wicked is not apparent. But the exposition which I have given, as it is both simple and natural, so of itself it sufficiently disproves the others. The last point in this description is, that, by continual succession, these persons transmit their riches to their children and their children’s children. As they are not among the number of the children of God, to whom this blessing is promised, it follows, that when they are thus fattened, it is for the day of slaughter which he hath appointed. The object which David therefore has in view in making this complaint is, that God would make haste to execute vengeance, seeing they have so long abused his liberality and gentle treatment.
(372) “ Ou siecle car il y a ainsi mot a mot.” — Fr.
(373) “ L’audace et les outrages.” — Fr.
(374) “ Comme s’il les nourissok en son giron, les tenant tendrement et mignardant plus que tout le reste.” — Fr.
Fuente: Calvin’s Complete Commentary
(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 lifecontrasts with Psa. 16:5.
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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 . 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.
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 17:14. From men of the world, which have their portion in this life If we did enough remember, what it concerns wicked men to forget, That they have their portion in this life, and are therefore filled with the treasures of this world, upon which they have set their whole hearts, that they may have no pretence or title to that of the next; we should with pity look at the bargain that they have made for themselves; and tremble more at what they are to suffer hereafter, than be troubled at what for the present they enjoy. When we see men languishing in fevers and dropsies, we do not envy them the pleasure that they have enjoyed in former riots and excesses; and when we see men wasted and faint in consumptions, or worn away by more noisome diseases, we do not envy them the pleasure of their former lusts and licence; and truly, if we did present to our clear thoughts the severe interest which bloody rebels and traitors must unavoidably pay for their short triumphs in this world, we could not think that their dying in the same prosperity they had lived in, and their leaving children to succeed them in their offices and estates, and to inherit their unrighteousness, was any addition or improvement of their happiness. The children will complain of an ungodly father, because they shall be reproached for his sake; says the Son of Sirach. Sir 41:7. No man has reason to be proud of leaving an estate behind him, and such children to inherit it, as will quickly grow ashamed of the memory of their own father: and to wicked men whose wisest ambition would be, that they and their actions might quickly be forgotten, it is the greatest curse which can befal them, that they leave a posterity to keep up their infamy, and to put the world often in mind of their unrighteousness. In a word, if, in the deepest deluge of misery which is ready to overwhelm us, we can keep such a confidence about us, as may carry us to God in honest and faithful prayer; such as may warrant us that God is pleased to look down upon us with favour; if, under those clouds of oppression, and in that night of affliction, HE does discern that we do in truth, according to the best of our understanding, through his grace, guide ourselves by those rules which he has given us; he will take us so far into his own immediate protection, that we shall be so much satisfied in the consciousness of having pleased him, and done as he would have us, and suffered as he hath found best for us, that we shall only pity those instruments of his displeasure who have taken so deep a draught of joy in this world, that they have quenched all thirst of the inestimable comfort of that which is to come.
Fuente: Commentary on the Holy Bible by Thomas Coke
What a beautiful contrast is drawn here between men of the world and the followers of the Lord! The former have their portion in this life. It is all they wish; all they covet; all they can enjoy. From such, the latter saith, the good Lord keep me. But let Jesus and his covenant blessings be mine; and thus, enjoying by faith the sweetness of his love here, by and by I shall arise up to the full and everlasting enjoyment of him and his salvation to all eternity.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
From men of the world
Which have their portion in this life
And whose belly thou fillest with thy hid treasures
They are full of children
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
men. Hebrew. methim. App-14.
hand. Figure of speech Anthropopatheia. App-6. See note on “ear”, Psa 17:1.
world. Hebrew. heled. The world as being transitory. See longer note on Psa 49:1.
hid. Figure of speech Antimereia (App-6). Act. Part, put for Noun. Hebrew thy hid = thy hidden, or secret thing.
They are = Let them be.
full = satisfied with. Compare Psa 17:15.
children = sons.
Fuente: Companion Bible Notes, Appendices and Graphics
which are: or, by
men of: Luk 16:8, Joh 8:23, Joh 15:19, Joh 17:14, 1Jo 4:4, 1Jo 4:5
portion: Psa 49:17-19, Psa 73:12, Luk 12:19-21, Luk 16:25, Jam 5:5
belly: Job 12:6, Job 12:9, Job 21:7-15, Job 22:18
hid: Pro 2:4, Mat 13:44
they are full: etc. or, their children are full
leave: Psa 39:6, Job 21:21, Job 27:14-17, Luk 16:27, Luk 16:28
Reciprocal: Gen 25:6 – gifts Gen 31:1 – glory Lev 11:20 – General Lev 11:29 – creeping things that creep Num 11:5 – the fish 1Sa 25:2 – man Job 9:24 – earth Psa 10:18 – the man Psa 49:10 – leave Psa 73:4 – no Psa 73:7 – have Psa 84:10 – to dwell Psa 109:27 – General Pro 16:27 – diggeth Ecc 2:18 – I should Ecc 6:2 – so Isa 5:17 – the waste Isa 10:5 – the rod Isa 10:15 – the ax Isa 26:18 – the inhabitants Isa 30:31 – which smote Dan 7:17 – out Mat 6:32 – after Mat 19:22 – for Mar 10:24 – trust Luk 12:13 – Master Luk 12:18 – General Luk 15:12 – give 1Co 6:3 – pertain 1Co 15:19 – this Eph 2:2 – walked according Phi 3:19 – who Col 3:1 – seek 1Ti 6:19 – Laying Jam 5:1 – ye
Fuente: The Treasury of Scripture Knowledge
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 Lords language, have their reward here, and are to expect none hereafter. The Hebrew , 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 jisbegnu 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 childrens 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
17:14 From men [which are] thy {l} hand, O LORD, from men of the world, [which have] their {m} 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.
(l) By your heavenly power.
(m) And not feel the pain that God’s children often do.