13 You will tread on the lion and cobra. You will trample the young lion and the serpent underfoot.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Thou shalt walk over the lion and asp. The same truth is here expressed in different words. He had already spoken of the obstacles which Satan throws in our course under the figure of a stone. Now he speaks of the formidable troubles to which we are exposed in the world under the figures of the asp, lion, young lion, and dragon So long as we are here we may be truly said to walk amongst wild beasts, and such as threaten us with destruction. And in this case what would become of us did not God promise to make us victorious over the manifold evils which everywhere impend us? None who seriously considers the temptations to which he is liable will wonder that the Psalmist, with the view of removing apprehension from the minds of the Lord's people, should have adopted the language of hyperbole; nor indeed will he say that it is the language of hyperbole, but a true and exact representation of their case. We boast much of our courage so long as we remain at a distance from the scene of danger; but no sooner are we brought into action, than in the smallest matters we conjure up to ourselves lions, and dragons, and a host of frightful dangers. The Psalmist accommodates his language to this infirmity of our carnal apprehension. The Hebrew word schl, shachal, which in the Septuagint is rendered asp, [1] signifies a lion, and such repetition in the second member of the sentence is usual in the Hebrew. There is therefore no occasion for seeking any nice distinction which may have been intended in specifying these four different kinds of animals; only by the lion and young lion we are evidently to understand more open dangers, where we are assailed by force and violence, and by the serpent and dragon hidden mischiefs, where the enemy springs upon us insidiously and unexpectedly, as the serpent from its lurking place. [2]
1 - Calvin's reading of this verse is different from that of our English Bible. According to it, thou, in the first clause, refers to the Psalmist; while, according to him, it is to be understood of God. Hammond gives a similar version. "Because thou, O Lord! art my hope; thou hast made the Most High thy help or refuge." All the ancient versions understand the first clause as spoken of God. In the Septuagint it is su Kurie he elpis mou, "thou, O Lord! art my hope." Similar is the reading of the Chaldee, the Syriac, and Vulgate. But the last member of the verse, "thou hast made the Most High thy refuge," is generally referred to the Psalmist, and regarded as a part of a soliloquy to which, when alone, his soul gave utterance.
2 - aspida. The most ancient versions correspond in this respect with the Septuagint, as the Vulgate, St Jerome's, Apollinaris', the Syriac, Arabic, and Æthiopic versions, rendering schl, shachal, not by the lion but by the asp, though they are not agreed as to the particular kind of asp which is intended. This opinion is adopted by the learned Bochart, (Hieroz. volume 3, lib. 3, cap. 3,) who thinks it probable that throughout the verse serpents only are spoken of, and other interpreters have concurred in the same view. He thinks schl, shachal, rendered "the lion," is the black serpent, or hoemorhous; and kphyr, kepher, rendered "young lion," has been supposed to be the cenchris, which Nicander (Theriac, 5, 463) calls leon aiolos, the spotted lion, because he is speckled, and, like the lion, raises his tail when about to fight, and bites and gluts himself with blood. Bochart objects to the lion and young lion being meant, on the ground of the incongruity of animals of so very different a nature as lions and serpents being joined together; and observes, that to walk upon the lion seems not a very proper expression, as men do not in walking tread on lions as they do on serpents. But the lion and the young lion, the rendering of later interpreters, correspond to each other, and preserve the parallelism for which the Hebrew poetry is distinguished, and the reasons assigned by Bochart for setting it aside seem insufficient. The lion and the serpent are formidable animals to contend with; and Satan, one of the enemies to be "put in subjection under the feet of Christ," is, in the New Testament, compared both to the lion and the dragon, (1-Peter 5:8; Revelation 12:9.) "Let it be added," says Merrick, "that the Hebrew text says nothing of walking upon the lion, but has the word tdrk, which strictly signifies calcabis, thou shalt tread; and as to trample on the nations, and to make his enemies his footstool, are expressions used to signify the subduing and triumphing over them; to tread on the lion and the serpent may be understood in the same sense." Cresswell thinks it probable that the language of this verse is proverbial. "The course of human life," he remarks, "is in Scripture compared to a journey; and the dangers described in this verse were common to the wayfaring man in the Psalmist's time and country."
Thou shalt tread upon the lion and adder - Thou shalt be safe among dangers, as if the rage of the lion were restrained, and he became like a lamb, and as if the poisonous tooth of the serpent were extracted. Compare Mark 16:18. The word used here to denote the "lion" is a poetic term, not employed in prose. The word rendered "adder" is, in the margin, asp. The Hebrew word - פתן pethen - commonly means viper, asp, or adder. See Job 20:14, note; Job 20:16, note; compare Psalm 58:4; Isaiah 11:8. It may be applied to any venomous serpent.
The young lion - The "young" lion is mentioned as particularly fierce and violent. See Psalm 17:12.
And the dragon - Hebrew, תנין tannı̂yn. See Psalm 74:13, note; Job 7:12, note; Isaiah 27:1, note. In Exodus 7:9-10, Exodus 7:12, the word is rendered serpent (and serpents); in Genesis 1:21; and Job 7:12; whale (and whales); in Deuteronomy 32:33; Nehemiah 2:13; Psalm 74:13; Psalm 148:7; Isaiah 27:1; Isaiah 51:9; Jeremiah 51:34, as here, dragon (and dragons); in Lamentations 4:3, sea monsters. The word does not occur elsewhere. It would perhaps properly denote a sea monster; yet it may be applied to a serpent. Thus applied, it would denote a serpent of the largest and most dangerous kind; and the idea is, that he who trusted in God would be safe amidst the most fearful dangers, as if he should walk safely amidst venomous serpents.
Thou shalt tread upon the lion and adder - Even the king of the forest shall not be able to injure thee; should one of these attack thee, the angels whom God sends will give thee an easy victory over him. And even the asp, (פתן pethen), one of the most venomous of serpents, shall not be able to injure thee.
The asp is a very small serpent, and peculiar to Egypt and Libya. Its poison kills without the possibility of a remedy. Those who are bitten by it die in about from three to eight hours; and it is said they die by sleep, without any kind of pain. Lord Bacon says the asp is less painful than all the other instruments of death. He supposes it to have an affinity to opium, but to be less disagreeable in its operation. It was probably an this account that Cleopatra, queen of Egypt, chose to die by the asp, as she was determined to prevent the designs of Augustus, who intended to have carried her captive to Rome to grace his triumph.
The dragon shalt thou trample - The תנין tannin, which we translate dragon, means often any large aquatic animal; and perhaps here the crocodile or alligator.
Thou shalt tread upon the lion and adder: the (h) young lion and the dragon shalt thou trample under feet.
(h) You will not only be preserved from all evil, but overcome it whether it is secret or open.
Thou shalt tread upon the lion and adder,.... Or be unhurt by such savage and poisonous creatures; as the Israelites, when they travelled through the wilderness, in which were serpents and scorpions; and many of the servants of God have been delivered from them, or have slain them, as Samson, David, and Daniel; and so Christ was among the wild beasts in the wilderness, and yet not touched or hurt by them; and his disciples had power given them by him to tread on serpents and scorpions, and to take up serpents, without receiving any damage from them; and when a viper fastened on the hand of the Apostle Paul, he shook it off, without being hurt by it; see Mark 1:13, Acts 28:5, it may be understood figuratively of Satan, who, for his voraciousness and cruelty, is compared to a lion; and, for his craft and subtlety, to a serpent, 1-Peter 5:8,
the young lion and the dragon shalt thou trample underfoot; which also may be understood of the great dragon, the old serpent, called the devil and Satan; whom Christ trampled under his feet when he hung on the cross, and spoiled him and his principalities and powers; and who, in a short time, will be bruised under the feet of his people, as he has been already by the seed of the woman, Genesis 3:15.
Even the fiercest, strongest, and most insidious animals may be trampled on with impunity.
The lion - Shall lie prostrate at thy feet, and thou shalt securely put thy feet upon his neck. Dragon - By which he understands all pernicious creatures, though never so strong, and all sorts of enemies.
*More commentary available at chapter level.