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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, ³⁷²³⁷²     “Ou siecle car il y a ainsi mot a mot.” — Fr. ) 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 ³⁷³³⁷³     “L’audace et les outrages.” — Fr. 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. ³⁷⁴³⁷⁴     “Comme s’il les nourissok en son giron, les tenant tendrement et mignardant plus que tout le reste.” — Fr. 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.

Having with anguish of heart declared before God the troubles which afflicted and tormented him, that he might not be overwhelmed with the load of temptations which pressed upon him, he now takes, as it were, the wings of faith and rises up to a region of undisturbed tranquillity, where he may behold all things arranged and directed in due order. In the first place, there is here a tacit comparison between the well regulated state of things which will be seen when God by his judgment shall restore to order those things which are now embroiled and confused, and the deep and distressing darkness which is in the world, when God keeps silence, and hides his face. In the midst of those afflictions which he has recounted, the Psalmist might seem to be plunged in darkness from which he would never obtain deliverance. ³⁷⁵³⁷⁵     “Desquelles il n’y oust issue aucune.” — Fr. When we see the ungodly enjoying prosperity, crowned with honors, and loaded with riches, they seem to be in great favor with God. But David triumphs over their proud and presumptuous boasting; and although, to the eye of sense and reason, God has cast him off, and removed him far from him, yet he assures himself that one day he will enjoy the privilege of familiarly beholding him. The pronoun I is emphatic, as if he had said, The calamities and reproaches which I now endure will not prevent me from again experiencing fullness of joy from the fatherly love of God manifested towards me. We ought carefully to observe, that David, in order to enjoy supreme happiness, desires nothing more than to have always the taste and experience of this great blessing that God is reconciled to him. The wicked may imagine themselves to be happy, but so long as God is opposed to them, they deceive themselves in indulging this imagination. To behold God’s face, is nothing else than to have a sense of his fatherly favor, with which he not only causes us to rejoice by removing our sorrows, but also transports us even to heaven. By the word righteousness, David means that he will not be disappointed of the reward of a good conscience. As long as God humbles his people under manifold afflictions, the world insolently mocks at their simplicity, as if they deceived themselves, and lost their pains in devoting themselves to the cultivation and practice of purity and innocence. ³⁷⁶³⁷⁶     “Comme s’ils s’abusoyent et perdoyent leurs peines en s’adonnant a purete et innocence.” — Fr. Against such kind of mockery and derision David is here struggling, and in opposition to it he assures himself that there is a recompense laid up for his godliness and uprightness, provided he continue to persevere in his obedience to the holy law of God; as Isaiah, in like manner, (Isaiah 3:10,) exhorts the faithful to support themselves from this consideration, that “it shall be well with the righteous: for they shall eat the fruit of their doings.” We ought not, however, from this to think that he represents works as the cause of his salvation. It is not his purpose to treat of what constitutes the meritorious ground upon which he is to be received into the favor of God. He only lays it down as a principle, that they who serve God do not lose their labor, for although he may hide his face from them for a time, he causes them again in due season to behold his bright countenance ³⁷⁷³⁷⁷     “Il lui fait tousjours derechet contempler finalment son clair visage et son oeil debonnaire.” — Fr. and compassionate eye beaming upon them.

I shall be satisfied. Some interpreters, with more subtility than propriety, restrict this to the resurrection at the last day, as if David did not expect to experience in his heart a blessed joy ³⁷⁸³⁷⁸     “Comme si David remettoit a la vie a venir l’esperance de sentir en son coeur une joye heureuse.” — Fr. until the life to come, and suspended every longing desire after it until he should attain to that life. I readily admit that this satisfaction of which he speaks will not in all respects be perfect before the last coming of Christ; but as the saints, when God causes some rays of the knowledge of his love to enter into their hearts, find great enjoyment in the light thus communicated, David justly calls this peace or joy of the Holy Spirit satisfaction. The ungodly may be at their ease, and have abundance of good things, even to bursting, but as their desire is insatiable, or as they feed upon wind, in other words, upon earthly things, without tasting spiritual things, in which there is substance, ³⁷⁹³⁷⁹     “C’est a dire de choses terriennes, sans gouster les choses spirituelles esquelles il y a fermete.” — Fr. or being so stupified through the pungent remorse of conscience with which they are tormented, as not to enjoy the good things which they possess, they never have composed and tranquil minds, but are kept unhappy by the inward passions with which they are perplexed and agitated. It is therefore the grace of God alone which can give us contentment, ³⁸⁰³⁸⁰     “Qui nous puisse donner contentement.” — Fr. and prevent us from being distracted by irregular desires. David, then, I have no doubt, has here an allusion to the empty joys of the world, which only famish the soul, while they sharpen and increase the appetite the more, ³⁸¹³⁸¹     “Lesquelles ne font qu’affamer et augmenter tousjours tout plus l’appetit.” — Fr. in order to show that those only are partakers of true and substantial happiness who seek their felicity in the enjoyment of God alone. As the literal rendering of the Hebrew words is, I shall be satisfied in the awaking of thy face, or, in awaking by thy face; some, preferring the first exposition, understand by the awaking of God’s face the breaking forth, or manifestation of the light of his grace, which before was, as it were, covered with clouds. But to me it seems more suitable to refer the word awake to David, ³⁸²³⁸²     The Chaldee version applies it to David, and reads, “When I shall awake, I shall be satisfied with the glory of thy countenance.” But the Septuagint, the Vulgate, Arabic, and Ethiopic versions apply the verb, awake to thy glory. “Εν τῳ ὀφθηναι την δοξαν σου,” “At the appearing of thy glory,” says the Septuagint. “Cum apparuerit gloria tua,” “When thy glory shall appear,” says the Vulgate. and to view it as meaning the same thing as to obtain respite from his sorrow. David had never indeed been overwhelmed with stupor; but after a lengthened period of fatigue, through the persecution of his enemies, he must needs have been brought into such a state as to appear sunk into a profound sleep. The saints do not sustain and repel all the assaults which are made upon them so courageously as not, by reason of the weakness of their flesh, to feel languid and feeble for a time, or to be terrified, as if they were enveloped in darkness. David compares this perturbation of mind to a sleep. But when the favor of God shall again have arisen and shone brightly upon him, he declares that then he will recover spiritual strength and enjoy tranquillity of mind. It is true, indeed, as Paul declares, that so long as we continue in this state of earthly pilgrimage, “we walk by faith, not by sight;” but as we nevertheless behold the image of God not only in the glass of the gospel, but also in the numerous evidences of his grace which he daily exhibits to us, let each of us awaken himself from his lethargy, that we may now be satisfied with spiritual felicity, until God, in due time, bring us to his own immediate presence, and cause us to enjoy him face to face.