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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Psalm 10 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/psalms/10.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/psalms/10-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > Psalm 10</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../psalms/9.htm" title="Psalm 9">◄</a> Psalm 10 <a href="../psalms/11.htm" title="Psalm 11">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/psalms/10-1.htm">Psalm 10:1</a></div><div class="verse">Why standest thou afar off, O LORD? <i>why</i> hidest thou <i>thyself</i> in times of trouble?</div><div class="comm"><span class="cmt_sub_title">Verse 1.</span> - <span class="cmt_word">Why standest thou afar off, O Lord?</span> Here is the key-note struck at once. Why does God stand aloof? Why, after delivering his people from their foreign foes, does he not interfere to protect his true people from their domestic oppressors? "Throughout the reign of David," as it has been truly observed, "Palestine was infested by brigands, and disturbed by a factious nobility" ('Speaker's Commentary,' vol. 4. p. 191). <span class="cmt_word">Why hidest thou thyself in times of trouble?</span> "Verily thou art a God that <span class="accented">hidest</span> thyself," says Isaiah (<a href="/isaiah/45-15.htm">Isaiah 45:15</a>). And so Job complains, "He <span class="accented">hideth</span> himself on the right hand, that I cannot see him" (<a href="/isaiah/23-9.htm">Isaiah 23:9</a>). He seems neither to see nor hear. The psalmist inquires - Why? It can only be answered, "In his wisdom; for his own purposes; because he knows it to be best." </div> <div class="versenum"><a href="/psalms/10-2.htm">Psalm 10:2</a></div><div class="verse">The wicked in <i>his</i> pride doth persecute the poor: let them be taken in the devices that they have imagined.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">The wicked in his pride doth persecute the poor</span>. Dr. Kay translates, "Through the pride of the wicked man the poor is set on fire;" and our Revisers, "In the pride of the wicked, the poor is hotly pursued;" and so (nearly) the LXX., the Vulgate, Aquila, Symmachus, Kohler, Hengstenberg, and others. The Authorized Version paraphrases rather than translates; but it does not misrepresent the general sense, which is a complaint that the poor are persecuted by the wicked<span class="cmt_word">. Let them be taken in the devices that they have imagined</span> (comp. <a href="/psalms/35-8.htm">Psalm 35:8</a>, "Let his net that he hath hid catch himself;" and <a href="/psalms/141-10.htm">Psalm 141:10</a>, "Let the wicked fall into their own nets;" see also <a href="/psalms/7-15.htm">Psalm 7:15, 16</a>; <a href="/psalms/9-15.htm">Psalm 9:15</a>; <a href="/proverbs/5-22.htm">Proverbs 5:22</a>; <a href="/proverbs/26-27.htm">Proverbs 26:27</a>: <a href="/ecclesiastes/10-8.htm">Ecclesiastes 10:8</a>). Some, however, translate, "They (<span class="accented">i.e.</span> the poor) are ensnared in the devices which they (<span class="accented">i.e.</span> the wicked) have imagined;" and this is certainly a possible rendering. Hengstenberg regards it as preferable to the other "on account of the parallelism and connection." </div> <div class="versenum"><a href="/psalms/10-3.htm">Psalm 10:3</a></div><div class="verse">For the wicked boasteth of his heart's desire, and blesseth the covetous, <i>whom</i> the LORD abhorreth.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">For the wicked boasteth of his heart's desire</span>; rather, <span class="accented">for the wicked sings praise over his own soul's greed.</span> Instead of praising God, he praises his *own greed and its success (comp. Her., 'Sat.,' 1:1. 66, "At mihi <span class="accented">plaudo</span> ipse dotal, stimul ac nummos contemplor in area<span class="cmt_word">." And blesseth the covetous, whom the Lord abhorreth</span>; rather, <span class="accented">and when he gets a gain blesses</span> (but) <span class="accented">despises the Lord</span> (so Kay, Alexander, Cheyne, and Hengstenberg). Each time that he gets a gain, he says, "Thank God!" - but, in thanking God for an unjust gain, he shows that he despises him. </div> <div class="versenum"><a href="/psalms/10-4.htm">Psalm 10:4</a></div><div class="verse">The wicked, through the pride of his countenance, will not seek <i>after God</i>: God <i>is</i> not in all his thoughts.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts</span>. The construction is concise to abruptness, and it is hard to determine the ellipses. The passage in the original runs thus: "The wicked, in the height of his scorn - will not require - no God - all his thoughts.' Of the various attempts to supply the ellipses, and obtain a satisfactory sense, the following (that of the 'Speaker's Commentary') is probably the best: "As for the wicked in the height of his scorn - 'God will not require' - 'There is no God' - such are all his thoughts." (Compare the Revised Version, which is not very different.) The general sense is that his pride conducts the wicked man to absolute atheism, or at least to practiced atheism (comp. vers. 11, 13). </div> <div class="versenum"><a href="/psalms/10-5.htm">Psalm 10:5</a></div><div class="verse">His ways are always grievous; thy judgments <i>are</i> far above out of his sight: <i>as for</i> all his enemies, he puffeth at them.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">His ways are always grievous</span>; lather, <span class="accented">firm</span>; <span class="accented">i.e.</span> steadfast and consistent, not wavering and uncertain. The thoroughly wicked person who "neither fears God nor regards man," pursues the course which he has set himself, without deviation, turning neither to the right hand nor to the left. There is nothing to hinder him - no qualm of conscience, no distrust of himself, no fear of other men's opposition<span class="cmt_word">. Thy judgments are far above out of his sight</span>. They are held in reserve; he does not foresee them - he does not believe in them. <span class="cmt_word">As for all his enemies, he puffeth at them</span>. His human adversaries he wholly despises, believing that a breath from his month will bring them to nothing. </div> <div class="versenum"><a href="/psalms/10-6.htm">Psalm 10:6</a></div><div class="verse">He hath said in his heart, I shall not be moved: for <i>I shall</i> never <i>be</i> in adversity.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">He hath said in his heart, I shall not be moved</span> (comp. <a href="/psalms/30-6.htm">Psalm 30:6</a>). The idea of continuance is instinctive in the human mind. "The thing that has been, it is that which shall be" (<a href="/ecclesiastes/1-9.htm">Ecclesiastes 1:9</a>). We expect the sun to rise each day, solely because in the past it has always risen (see Butler's 'Analogy,' part 1. ch. 1.). The wicked man, who has always prospered, expects to prosper in the future; he has no anticipation of coming change; he supposes that his "house will continue for ever, and his dwelling-place to all generations' (<a href="/psalms/49-11.htm">Psalm 49:11</a>); he thinks that "to-morrow will be as to-day, and much more abundant" (<a href="/isaiah/56-12.htm">Isaiah 56:12</a>). For I shall never be in adversity; rather, <span class="accented">unto generation and generation</span>, <span class="accented">I am he who will be exempt from calamity.</span> The wicked man has no thought of dying - he will be prosperous, he thinks, age after age. </div> <div class="versenum"><a href="/psalms/10-7.htm">Psalm 10:7</a></div><div class="verse">His mouth is full of cursing and deceit and fraud: under his tongue <i>is</i> mischief and vanity.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">His mouth is full of cursing</span>. (On the prevalence of this evil habit among the powerful in David's time, see <a href="/psalms/59-12.htm">Psalm 59:12</a>; <a href="/psalms/109-17.htm">Psalm 109:17, 18</a>; <a href="/2_samuel/16-5.htm">2 Samuel 16:5</a>.) And deceit and fraud; or, <span class="accented">guile and extortion</span> (Kay); comp. <a href="/psalms/36-3.htm">Psalm 36:3</a>; <a href="/psalms/55-11.htm">Psalm 55:11</a>. Under his tongue is mischief and vanity; rather, as in the margin, <span class="accented">mischief and iniquity.</span> These are stored "under his tongue," ready for utterance whenever he finds a fit occasion. </div> <div class="versenum"><a href="/psalms/10-8.htm">Psalm 10:8</a></div><div class="verse">He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">He sitteth in the lurking-places of the villages</span>. These "lurking-places" must not be supposed to have been inside the villages, but outside of them They were retired spots at no great distance, where brigands or others might lie in ambush, ready to seize on such of the villagers as might show themselves. In the secret places doth he murder the innocent (comp. <a href="/job/24-14.htm">Job 24:14</a>). The usual object would be, not murder, but robbery. Still, there would be cases where it would be convenient to remove a man, as Jezebel removed Naboth; and moreover, in every case of robbery, there is a chance that the victim may resist, and a struggle ensue, in which he may lose his life. His eyes are privily set against the poor; or, <span class="accented">his eyes lay ambush for the helpless</span> (Kay). The word translated" poor" (<span class="hebrew">הֵלְכָה</span>) is only found in this place and in ver. 10, where the antithesis of "strong ones" seems to imply that the weak and helpless are meant. </div> <div class="versenum"><a href="/psalms/10-9.htm">Psalm 10:9</a></div><div class="verse">He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">He lieth in wait secretly as a lion in his den</span>; or, <span class="accented">he lurks in the covert as a lion in his lair</span> (Kay) - a very striking image! He lieth in wait (or, <span class="accented">lurks</span>) <span class="accented">to</span> catch the poor: he doth catch the poor, when he draweth him into his net; rather, <span class="accented">by drawing him into his net.</span> The mode of capture is intended. </div> <div class="versenum"><a href="/psalms/10-10.htm">Psalm 10:10</a></div><div class="verse">He croucheth, <i>and</i> humbleth himself, that the poor may fall by his strong ones.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="cmt_word">He croucheth, and humbleth himself</span>; rather, crushed, <span class="accented">he sinks down.</span> The subject is changed, and the poor man's condition spoken cf. That the poor may fall by his strong ones; rather, <span class="accented">and the helpless</span> (comp. ver. 8)fall <span class="accented">by his strong ones. The</span> "strong ones" are the ruffians whom the wicked man employs to effect his purposes. </div> <div class="versenum"><a href="/psalms/10-11.htm">Psalm 10:11</a></div><div class="verse">He hath said in his heart, God hath forgotten: he hideth his face; he will never see <i>it</i>.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">He hath said in his heart, God hath forgotten</span> (comp. vers. 4, 13). "The wish is father to the thought." As Delitzsch says, "The true personal God would disturb his plans, so he denies him. ' There is naught,' he says, 'but destiny, and that is blind; an absolute, and that has no eyes; an idea, and that has no grasp.'" He hideth his face. He looks away; he does not wish to be troubled or disturbed by what occurs on earth. So the Epicureans in later times. He win never see it (comp. <a href="/job/22-12.htm">Job 22:12</a>; <a href="/psalms/73-11.htm">Psalm 73:11</a>; <a href="/psalms/94-7.htm">Psalm 94:7</a>). </div> <div class="versenum"><a href="/psalms/10-12.htm">Psalm 10:12</a></div><div class="verse">Arise, O LORD; O God, lift up thine hand: forget not the humble.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">Arise, O Lord</span> (comp. <a href="/psalms/9-19.htm">Psalm 9:19</a>). At this point the psalmist passes from description to invocation. From ver. 2 to the end of ver. 11 he has described the conduct, the temper, and the very inmost thoughts of the wicked. Now he addresses himself to God - he summons God to arise to vengeance. As Hengetenberg says, "Here the second part begins - prayer, springing out of the lamentation which has preceded;" prayer and invocation, beginning here, and terminating at the close of ver. 15. O God, lift up thine hand; <span class="accented">i.e.</span> to strike, to take vengeance on the wicked. Forget not the humble; or, the <span class="accented">afflicted.</span> Do not justify the hidden thought of the wicked (ver. 11), that thou forgettest - show that thou rememberest at once the sufferings of the afflicted, and the guilt of their oppressors. </div> <div class="versenum"><a href="/psalms/10-13.htm">Psalm 10:13</a></div><div class="verse">Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require <i>it</i>.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">Wherefore doth the wicked contemn God?</span> God's long-suffering does but make the wicked despise him. Wherefore is this allowed to continue (comp. ver. 1)? He hath said in his heart, Thou wilt not require it; rather, as in the Prayer-beck Version, <span class="accented">while he cloth say in his heart</span> (see vers. 6, 11). </div> <div class="versenum"><a href="/psalms/10-14.htm">Psalm 10:14</a></div><div class="verse">Thou hast seen <i>it</i>; for thou beholdest mischief and spite, to requite <i>it</i> with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">Thou hast seen it</span>. The most emphatic contradiction that was possible to the wicked man's "He will never see it" (ver. 11). God sees, notes, bears in mind, and never forgets, every act of wrong-doing that men commit, and especially acts of oppression<span class="cmt_word">. For thou beholdest mischief and spite</span>; or, perhaps, <span class="accented">mischief and grief</span> (see <a href="/job/6-2.htm">Job 6:2</a>); <span class="accented">i.e.</span> the "mischief" of the oppressors, and the "grief' of the oppressed. (so Hengstenberg, Cheyne, and the' Speaker's Commentary'). Others refer both words to the feelings of the oppressed, and translate, "travail and grief." <span class="cmt_word">To requite it with thy hand</span>. Again the Prayer-book Version is preferable, "to take the matter into thy hand," both for reward and requital. The poor committeth himself unto thee. He has no other possible refuge - therefore no other reliance. Thou art the Helper of the fatherless. The word "thou" is emphatic - "Thou, and no other (<span class="hebrew">אַתָּה</span>)." </div> <div class="versenum"><a href="/psalms/10-15.htm">Psalm 10:15</a></div><div class="verse">Break thou the arm of the wicked and the evil <i>man</i>: seek out his wickedness <i>till</i> thou find none.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="cmt_word">Break thou the arm of the wicked and the evil man</span>; <span class="accented">i.e.</span> "break thou his strength; take away his ability to work evil to others." <span class="cmt_word">Seek out his wickedness till thou find none</span>; rather, <span class="accented">require his wickedness.</span> The verb is the same as that used in the last clause of ver. 13. The wicked man had said in his heart, "Thou wilt not require;" the psalmist calls on God, not only to require, but to require to the uttermost. Seek out, be says, require, and bring to judgment, <span class="accented">all</span> his wickedness - every atom of it - until even thy searching eye can find no mere to require, requite, and punish. </div> <div class="versenum"><a href="/psalms/10-16.htm">Psalm 10:16</a></div><div class="verse">The LORD <i>is</i> King for ever and ever: the heathen are perished out of his land.</div><div class="comm"><span class="cmt_sub_title">Verses 16-18.</span> - Here begins the third part of the psalm. It is, as has been observed, "confident and triumphant." The psalmist has, in the first part, shown the wickedness of the ungodly; in the second, he has prayed for vengeance on them, and for the deliverance of their victims; in the third, he expresses his certainty that his prayer is heard, and that the punishment and deliverance for which he has prayed are as good as accomplished. <span class="cmt_sub_title">Verse 16.</span> - <span class="cmt_word">The Lord is King for ever and ever</span> (comp. <a href="/psalms/29-10.htm">Psalm 29:10</a>; <a href="/psalms/146-10.htm">Psalm 146:10</a>). Thus God's kingdom is established, his authority vindicated, his absolute rule over all men made manifest. Internal and external foes are alike overcome. The heathen - whether uncircumcised in the flesh or in the heart (<a href="/jeremiah/9-25.htm">Jeremiah 9:25, 26</a>) - are perished out of his (Jehovah's) land. </div> <div class="versenum"><a href="/psalms/10-17.htm">Psalm 10:17</a></div><div class="verse">LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> - <span class="cmt_word">Lord, thou hast heard the desire of the humble</span> (comp. <a href="/psalms/9-12.htm">Psalm 9:12</a>). It is not the psalmist's prayer alone that he regards as heard and answered. The oppressed have cried to God against their oppressors, and their cry has "come before him, and entered into his ears." <span class="cmt_word">Thou wilt prepare their heart</span>; rather, <span class="accented">thou dost establish</span> (or, <span class="accented">make firm</span>) <span class="accented">their heart.</span> Through their conviction that thou art on their side, and art about to help them. Thou wilt cause thine ear to hear; or, <span class="accented">thou causest.</span> </div> <div class="versenum"><a href="/psalms/10-18.htm">Psalm 10:18</a></div><div class="verse">To judge the fatherless and the oppressed, that the man of the earth may no more oppress.</div><div class="comm"><span class="cmt_sub_title">Verse 18.</span> - <span class="cmt_word">To judge the fatherless</span> (see ver. 14) <span class="cmt_word">and the</span> <span class="cmt_word">oppressed</span>; <span class="accented">i.e.</span> to vindicate them - to judge between them and their oppressors. <span class="cmt_word">That the man of the earth may no more oppress</span>; or, <span class="accented">that terrene man may no longer terrify.</span> There is a play upon the two words in the original, which might thus be rendered. But it has been said, with truth, that this sort of rhetorical ornament "does not suit the genius of our language" (Erle). <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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