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Teks -- Psalms 10:1-18 (NET)

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Konteks
Psalm 10
10:1 Why, Lord, do you stand far off? Why do you pay no attention during times of trouble? 10:2 The wicked arrogantly chase the oppressed; the oppressed are trapped by the schemes the wicked have dreamed up. 10:3 Yes, the wicked man boasts because he gets what he wants; the one who robs others curses and rejects the Lord. 10:4 The wicked man is so arrogant he always thinks, “God won’t hold me accountable; he doesn’t care.” 10:5 He is secure at all times. He has no regard for your commands; he disdains all his enemies. 10:6 He says to himself, “I will never be upended, because I experience no calamity.” 10:7 His mouth is full of curses and deceptive, harmful words; his tongue injures and destroys. 10:8 He waits in ambush near the villages; in hidden places he kills the innocent. His eyes look for some unfortunate victim. 10:9 He lies in ambush in a hidden place, like a lion in a thicket; he lies in ambush, waiting to catch the oppressed; he catches the oppressed by pulling in his net. 10:10 His victims are crushed and beaten down; they are trapped in his sturdy nets. 10:11 He says to himself, “God overlooks it; he does not pay attention; he never notices.” 10:12 Rise up, Lord! O God, strike him down! Do not forget the oppressed! 10:13 Why does the wicked man reject God? He says to himself, “You will not hold me accountable.” 10:14 You have taken notice, for you always see one who inflicts pain and suffering. The unfortunate victim entrusts his cause to you; you deliver the fatherless. 10:15 Break the arm of the wicked and evil man! Hold him accountable for his wicked deeds, which he thought you would not discover. 10:16 The Lord rules forever! The nations are driven out of his land. 10:17 Lord, you have heard the request of the oppressed; you make them feel secure because you listen to their prayer. 10:18 You defend the fatherless and oppressed, so that mere mortals may no longer terrorize them.
Paralel   Ref. Silang (TSK)   ITL  
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 10:3 - Boasteth He glorieth in his very sins which are his shame, and especially in the satisfaction of his desires.

He glorieth in his very sins which are his shame, and especially in the satisfaction of his desires.

Wesley: Psa 10:4 - Countenance So called, because though pride be properly seated in the heart, yet it is manifest in the countenance.

So called, because though pride be properly seated in the heart, yet it is manifest in the countenance.

Wesley: Psa 10:5 - Judgments Thy threatenings denounced against, and punishments inflicted upon sinners.

Thy threatenings denounced against, and punishments inflicted upon sinners.

Wesley: Psa 10:5 - Are far He doth not regard or fear them: yea he despises them, being confident that he can blow them away with a breath. This is a gesture of contempt or disd...

He doth not regard or fear them: yea he despises them, being confident that he can blow them away with a breath. This is a gesture of contempt or disdain, both in scripture, and other authors.

Wesley: Psa 10:7 - Tongue Under his fair and plausible speeches, mischief is hid and covered.

Under his fair and plausible speeches, mischief is hid and covered.

Wesley: Psa 10:7 - Vanity Or, injury, the vexation or oppression of other men.

Or, injury, the vexation or oppression of other men.

Wesley: Psa 10:8 - Sitteth Not within the villages, but in the ways bordering upon them, or leading to them, as robbers use to do.

Not within the villages, but in the ways bordering upon them, or leading to them, as robbers use to do.

Wesley: Psa 10:8 - Are set Heb. Are hid.

Heb. Are hid.

Wesley: Psa 10:8 - He watches and looks out of his lurking place. He alludes still to the practices of robbers.

place. He alludes still to the practices of robbers.

Wesley: Psa 10:10 - Croucheth Like a lion (for he continues the same metaphor) which lies close upon the ground, partly that he may not be discovered, and partly that he may more s...

Like a lion (for he continues the same metaphor) which lies close upon the ground, partly that he may not be discovered, and partly that he may more suddenly and surely lay hold on his prey.

Wesley: Psa 10:13 - Contemn Why dost thou by giving them impunity, suffer and occasion them to despise thee?

Why dost thou by giving them impunity, suffer and occasion them to despise thee?

Wesley: Psa 10:14 - Requite Heb. to give (to restore or pay the mischief which they have done to others) with thy hand, by thy own extraordinary providence, because the oppressed...

Heb. to give (to restore or pay the mischief which they have done to others) with thy hand, by thy own extraordinary providence, because the oppressed were destitute of all other succours.

Wesley: Psa 10:14 - Fatherless Of such as have no friend or helper, one kind of them being put for all.

Of such as have no friend or helper, one kind of them being put for all.

Wesley: Psa 10:15 - Seek Search for it, and punish these wicked atheists.

Search for it, and punish these wicked atheists.

Wesley: Psa 10:15 - 'Till No such wickedness be left in the world, or at least in the church.

No such wickedness be left in the world, or at least in the church.

Wesley: Psa 10:16 - Is king To whom it belongs to protect his subjects. Therefore his peoples case is never desperate, seeing he ever lives to help them.

To whom it belongs to protect his subjects. Therefore his peoples case is never desperate, seeing he ever lives to help them.

Wesley: Psa 10:16 - The heathen The Canaanites; whom God, as king of the world, expelled, and gave their land to his people. By which great example he confirms his faith and hope for...

The Canaanites; whom God, as king of the world, expelled, and gave their land to his people. By which great example he confirms his faith and hope for the future.

Wesley: Psa 10:16 - His land Out of Canaan, which God calls his land, because he gave it to them, and fixed his presence and dwelling in it.

Out of Canaan, which God calls his land, because he gave it to them, and fixed his presence and dwelling in it.

Wesley: Psa 10:17 - Prepare By thy grace and good spirit, that they may so pray as thou wilt hear.

By thy grace and good spirit, that they may so pray as thou wilt hear.

Wesley: Psa 10:18 - To judge To give sentence for them, and against their enemies.

To give sentence for them, and against their enemies.

Wesley: Psa 10:18 - The man Earthly and mortal men, who yet presume to contend with thee their maker.

Earthly and mortal men, who yet presume to contend with thee their maker.

JFB: Psa 10:1 - -- The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanit...

The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defense of the needy. (Psa. 10:1-18)

These are, of course, figurative terms (compare Psa 7:6; Psa 13:1, &c.).

JFB: Psa 10:1 - hidest Supply "thine eyes" or "face."

Supply "thine eyes" or "face."

JFB: Psa 10:2 - -- Literally, "In pride of the wicked they (the poor or humble, Psa 10:17; Psa 12:5) shall be taken in the devices they (the proud) have imagined."

Literally, "In pride of the wicked they (the poor or humble, Psa 10:17; Psa 12:5) shall be taken in the devices they (the proud) have imagined."

JFB: Psa 10:3 - heart's Or, "soul's."

Or, "soul's."

JFB: Psa 10:3 - desire That is, his success in evil.

That is, his success in evil.

JFB: Psa 10:3 - and blesseth, &c. He (the wicked) blesseth the covetous, he despiseth the Lord.

He (the wicked) blesseth the covetous, he despiseth the Lord.

JFB: Psa 10:4 - -- The face expresses the self-conceit, whose fruit is practical atheism (Psa 14:1).

The face expresses the self-conceit, whose fruit is practical atheism (Psa 14:1).

JFB: Psa 10:5-6 - -- Such is his confidence in the permanence of his way or course of life, that he disregards God's providential government (out of sight, because he will...

Such is his confidence in the permanence of his way or course of life, that he disregards God's providential government (out of sight, because he will not look, Isa 26:11), sneers at his enemies, and boasts perpetual freedom from evil.

JFB: Psa 10:7-10 - -- The malignity and deceit (Psa 140:3) of such are followed by acts combining cunning, fraud, and violence (compare Pro 1:11, Pro 1:18), aptly illustrat...

The malignity and deceit (Psa 140:3) of such are followed by acts combining cunning, fraud, and violence (compare Pro 1:11, Pro 1:18), aptly illustrated by the habits of the lion, and of hunters taking their prey. "Poor," in Psa 10:8, Psa 10:10, Psa 10:14, represents a word peculiar to this Psalm, meaning the sad or sorrowful; in Psa 10:9, as usual, it means the pious or meek sufferer.

JFB: Psa 10:8 - eyes . . . privily He watches with half-closed eyes, appearing not to see.

He watches with half-closed eyes, appearing not to see.

JFB: Psa 10:10 - croucheth As a lion gathers himself into as small compass as possible to make the greater spring.

As a lion gathers himself into as small compass as possible to make the greater spring.

JFB: Psa 10:10 - fall by his strong ones The figure of the lion is dropped, and this phrase means the accomplices of the chief or leading wicked man.

The figure of the lion is dropped, and this phrase means the accomplices of the chief or leading wicked man.

JFB: Psa 10:11 - -- As before, such conduct implies disbelief or disregard of God's government.

As before, such conduct implies disbelief or disregard of God's government.

JFB: Psa 10:12 - -- (Compare Psa 9:19; Psa 3:7).

(Compare Psa 9:19; Psa 3:7).

JFB: Psa 10:12 - the humble (Compare Psa 10:17, and Margin.)

(Compare Psa 10:17, and Margin.)

JFB: Psa 10:12 - lift up thine hand Exert thy power.

Exert thy power.

JFB: Psa 10:13-14 - -- It is in vain to suppose God will overlook sin, however forbearing; for He carefully examines or beholds all wickedness, and will mark it by His provi...

It is in vain to suppose God will overlook sin, however forbearing; for He carefully examines or beholds all wickedness, and will mark it by His providential (Thine hand) punishment.

JFB: Psa 10:14 - mischief and spite Provocation and trouble of the sufferer (compare Psa 6:7; Psa 7:14).

Provocation and trouble of the sufferer (compare Psa 6:7; Psa 7:14).

JFB: Psa 10:14 - committeth Or, "leaves (his burden) on Thee."

Or, "leaves (his burden) on Thee."

JFB: Psa 10:15 - arm Power.

Power.

JFB: Psa 10:15 - till thou find none So far from not requiting (Psa 10:11, Psa 10:13), God will utterly destroy the wicked and his deeds (Psa 9:5-6; Psa 34:16; Psa 37:36).

So far from not requiting (Psa 10:11, Psa 10:13), God will utterly destroy the wicked and his deeds (Psa 9:5-6; Psa 34:16; Psa 37:36).

JFB: Psa 10:16-18 - -- God reigns. The wicked, if for a time successful, shall be cut off. He hears and confirms the hearts of His suffering people (Psa 112:7), executes jus...

God reigns. The wicked, if for a time successful, shall be cut off. He hears and confirms the hearts of His suffering people (Psa 112:7), executes justice for the feeble, and represses the pride and violence of conceited, though frail, men (compare Psa 9:16).

Clarke: Psa 10:1 - Why standest thou afar off, O Lord? Why standest thou afar off, O Lord? - This Psalm makes a part of the preceding in the Vulgate and Septuagint; and in four of Kennicott’ s and D...

Why standest thou afar off, O Lord? - This Psalm makes a part of the preceding in the Vulgate and Septuagint; and in four of Kennicott’ s and De Rossi’ s MSS. It seems to belong to the time of the captivity, or the return of the captives. It was probably made in reference to Sanballat, and the other enemies or the Jews. There is a great similarity between this and Psa 13:1-6, Psa 14:1-7, 35, and Psa 53:1-6 : In these, as Calmet remarks, we find the same complaints, the same sentiments, and almost the same expressions

God is represented here as standing at some distance, beholding the oppression of his people, and yet apparently disregarding it.

Clarke: Psa 10:2 - The wicked in his pride The wicked in his pride - On no principle of nature or reason can we account for a wicked man persecuting a humble follower of God because of his re...

The wicked in his pride - On no principle of nature or reason can we account for a wicked man persecuting a humble follower of God because of his religion. The devil hates godliness; and the wicked man hates it also because the devil is in his heart.

Clarke: Psa 10:3 - Boasteth of his heart’ s desire Boasteth of his heart’ s desire - Boasts among his fellows how often he has gratified such and such passions, in such and such circumstances. T...

Boasteth of his heart’ s desire - Boasts among his fellows how often he has gratified such and such passions, in such and such circumstances. This shows the excess of a depraved and imbruted spirit. He who can boast of his iniquity, is in the broad road to perdition. Should such a one repent and turn to God, it would be equal to any miracle

Clarke: Psa 10:3 - Blesseth the covetous, whom the Lord abhorreth Blesseth the covetous, whom the Lord abhorreth - Or, he blesseth the covetous, he abhorreth the Lord. Those who are like himself he commends, and wi...

Blesseth the covetous, whom the Lord abhorreth - Or, he blesseth the covetous, he abhorreth the Lord. Those who are like himself he commends, and with them he associates; and they abhor the Lord - they have a mortal hatred against every thing that is holy; and they are under the full influence of that carnal mind which is enmity to the Lord.

Clarke: Psa 10:4 - Will not seek after God Will not seek after God - He is too proud to bend his knee before his Judge; he is too haughty to put on sackcloth, and lay himself in the dust, tho...

Will not seek after God - He is too proud to bend his knee before his Judge; he is too haughty to put on sackcloth, and lay himself in the dust, though without deep repentance and humiliation he must without doubt perish everlastingly.

Clarke: Psa 10:5 - His ways are always grievous His ways are always grievous - Or, He is travailing in pain to bring forth iniquity at all times. He is full of lust, or irregular and unholy desire...

His ways are always grievous - Or, He is travailing in pain to bring forth iniquity at all times. He is full of lust, or irregular and unholy desires; he conceives and brings forth sin; and sin being finished, time, place, and opportunity concurring, death is soon brought forth

Clarke: Psa 10:5 - Thy judgments are far above out of his sight Thy judgments are far above out of his sight - He is so blinded with sin, that he cannot see the operations of God’ s hand

Thy judgments are far above out of his sight - He is so blinded with sin, that he cannot see the operations of God’ s hand

Clarke: Psa 10:5 - He puffeth at them He puffeth at them - He whistles at them; insults God, and despises men. He overthrows them with his breath; he has only to give orders, and they ar...

He puffeth at them - He whistles at them; insults God, and despises men. He overthrows them with his breath; he has only to give orders, and they are destroyed. "Bring me the head of Giaffer,"said an Asiatic despot. The head was immediately brought! No trial, no judge, no jury; but the despot’ s will and caprice.

Clarke: Psa 10:6 - I shall not be moved I shall not be moved - I have whatever I covet. I hold whatsoever I have gotten. I have money and goods to procure me every gratification.

I shall not be moved - I have whatever I covet. I hold whatsoever I have gotten. I have money and goods to procure me every gratification.

Clarke: Psa 10:7 - His mouth is full of cursing, and deceit, and fraud His mouth is full of cursing, and deceit, and fraud - What a finished character! A blasphemer, a deceitful man, and a knave!

His mouth is full of cursing, and deceit, and fraud - What a finished character! A blasphemer, a deceitful man, and a knave!

Clarke: Psa 10:8 - He sitteth in the lurking places He sitteth in the lurking places - In this and the following verse there appears to be an allusion to espionage, or setting of spies on a man’ ...

He sitteth in the lurking places - In this and the following verse there appears to be an allusion to espionage, or setting of spies on a man’ s conduct; or to the conduct of an assassin or private murderer. He sitteth in lurking places - in secret places; his eyes - spies - are privily set; he lieth in wait secretly: he doth catch the poor, when he draweth him into his net. He is like a hunter that lays his traps and gins, digs his pits, sets his nets; and when the prey falls into them, he destroys its life.

Clarke: Psa 10:10 - He croucheth He croucheth - Of the scoffing, mocking, insulting, and insidious conduct of Sanballat, Tobiah, and Geshem, the fourth and sixth chapters of Nehemia...

He croucheth - Of the scoffing, mocking, insulting, and insidious conduct of Sanballat, Tobiah, and Geshem, the fourth and sixth chapters of Nehemiah give abundant proof; and possibly the allusion is to them. The lion squats down and gathers himself together, that he may make the greater spring.

Clarke: Psa 10:11 - God hath forgotten God hath forgotten - He hath cast off this people, and he will never more re-establish them. So Sanballat thought.

God hath forgotten - He hath cast off this people, and he will never more re-establish them. So Sanballat thought.

Clarke: Psa 10:12 - Arise, O Lord Arise, O Lord - Hear their reproaches see their guile, consider thy oppressed people. "Lift up thine hand,"threaten them, that they may desist and r...

Arise, O Lord - Hear their reproaches see their guile, consider thy oppressed people. "Lift up thine hand,"threaten them, that they may desist and repent. If they repent not let them be punished.

Clarke: Psa 10:13 - Wherefore doth the tacked contemn God? Wherefore doth the tacked contemn God? - How is it that the Lord permits such persons to triumph in their iniquity? The longsuffering of God leadeth...

Wherefore doth the tacked contemn God? - How is it that the Lord permits such persons to triumph in their iniquity? The longsuffering of God leadeth them to repentance.

Clarke: Psa 10:14 - Thou hast seen it Thou hast seen it - Nothing can escape thy notice. Thou hast not forgotten thy justice, though judgment is not speedily executed on an evil work. Bu...

Thou hast seen it - Nothing can escape thy notice. Thou hast not forgotten thy justice, though judgment is not speedily executed on an evil work. But thou wilt requite it with thy hand. By thy power thou wilt cast down and destroy the wicked

Clarke: Psa 10:14 - The poor committeth himself unto thee The poor committeth himself unto thee - To thee he has given up his body, his soul, and his cause; with the full conviction that thou who art the he...

The poor committeth himself unto thee - To thee he has given up his body, his soul, and his cause; with the full conviction that thou who art the helper of fatherless, will not forget him.

Clarke: Psa 10:15 - Break thou the arm Break thou the arm - Destroy his power, deprive him of his influence, that he may be no longer able to oppress

Break thou the arm - Destroy his power, deprive him of his influence, that he may be no longer able to oppress

Clarke: Psa 10:15 - Seek out his wickedness till thou find none Seek out his wickedness till thou find none - All his public haunts and private ways shall be investigated; thou wilt bring all his villanies to lig...

Seek out his wickedness till thou find none - All his public haunts and private ways shall be investigated; thou wilt bring all his villanies to light, and continue to inflict punishment, while there is a crime to punish. Or, "Continue to judge and punish transgressors, till not one is to be found."This agrees with the following verse.

Clarke: Psa 10:16 - The Lord is king for ever The Lord is king for ever - He has, and ever will have, the supreme power

The Lord is king for ever - He has, and ever will have, the supreme power

Clarke: Psa 10:16 - The heathen are perished out of his land The heathen are perished out of his land - They are all either cut off or converted. This may refer to the Canaanites. What a mercy that we can say ...

The heathen are perished out of his land - They are all either cut off or converted. This may refer to the Canaanites. What a mercy that we can say this of our own country! Once it was entirely heathen; now not one heathen family in the whole land.

Clarke: Psa 10:17 - Lord, thou hast heard Lord, thou hast heard - Thou hast not permitted thy tempted and afflicted followers to pray in vain

Lord, thou hast heard - Thou hast not permitted thy tempted and afflicted followers to pray in vain

Clarke: Psa 10:17 - Thou wilt prepare their heart Thou wilt prepare their heart - See the economy of the grace of God 1.    God prepares the heart 2.    Suggests the pr...

Thou wilt prepare their heart - See the economy of the grace of God

1.    God prepares the heart

2.    Suggests the prayer

3.    Hears what is prayed

4.    Answers the petition

He who has got a cry in his heart after God, may rest assured that that cry proceeded from a Divine preparation, and that an answer will soon arrive. No man ever had a cry in his heart after salvation, but from God. He who continues to cry shall infallibly be heard.

Clarke: Psa 10:18 - That the man of the earth may no more oppress That the man of the earth may no more oppress - I believe the Hebrew will be better translated thus: "That he may not add any more to drive away the...

That the man of the earth may no more oppress - I believe the Hebrew will be better translated thus: "That he may not add any more to drive away the wretched man from the land."Destroy the influence of the tyrant; and let him not have it again in his power to add even one additional act of oppression to those which he has already committed

How many for the sake of their religion, and because they would serve God with a pure conscience, have, by wicked lords, proud and arrogant land owners, been driven off their farms, turned out of their houses, deprived of their employments, and exposed to wretchedness! While they served the devil, and were regardless of their souls, they had quiet and peaceable possession; but when they turned to the Lord, and became sober and industrious, attended the means of grace, read their Bible, and were frequent in prayer, then the vile man of the earth drove them from their dwellings! In the sight of such Philistines, piety towards God is the highest of crimes. What a dreadful account must these give to the Judge of the Fatherless and the oppressed

Calvin: Psa 10:1 - Lord, why standest thou afar off? 1.Lord, why standest thou afar off? We here see how the prophet, seeking a remedy for his calamities, which were apparently past hope, directly addre...

1.Lord, why standest thou afar off? We here see how the prophet, seeking a remedy for his calamities, which were apparently past hope, directly addresses himself to God at the very commencement. And the rule which we should observe, when we are in trouble and sorrow, is this: We should seek comfort and solace in the providence of God; for amidst our agitations, vexations, and cares, we ought to be fully persuaded that it is his peculiar office to give relief to the wretched and afflicted. It is in an improper sense, and by anthropathy, 191 that the Psalmist speaks of God as standing afar off. Nothing can be hid from his eyes; but as God permits us to speak to him as we do to one another, these forms of expression do not contain any thing absurd, provided we understand them as applied to God, not in a strict sense, but only figuratively, according to the judgment which mere sense forms from the present appearance of things. It is possible that a righteous man may not check an injury which is done to a poor man before his eyes, because he is destitute of the power; but this cannot be the case with respect to God, who is always armed with invincible power. If, therefore, he act as if he took no notice, it is the same as if he withdrew himself afar off. The word תעלים , taelim, which signifies to hide, is explained in two ways. According to some, David here complains of God for hiding himself, as if he accounted the care of human affairs beneath him. Others understand it as meaning to shut the eyes; and this appears to me to be the more simple view. It is to be observed, that although David here complains that God kept himself afar off, he was, notwithstanding, fully persuaded of his presence with him, otherwise it would have been in vain to have called upon him for aid. The interrogation which he employs is to this effect: Lord, since it is thy prerogative to govern the world, and also to regulate it by thy righteousness as thou sustainest it by thy power, why is it that thou dost not more quickly show thyself a defender of thine own people against the arrogance and incredible pride of the ungodly? David, however, speaks thus not so much in the way of complaining, as to encourage himself in the confidence of obtaining what he desired. Through the infirmity of sense, he says, that it is unbecoming of God to cease so long from executing his office; and yet, at the same time, he fails not to yield to him the honor which is his due, and by his prayers he deposits into his bosom the great burden of trouble with which he was laden. The expression which follows, at needful times, relates to the same subject. Although God may not stretch forth his hand to take vengeance 192 at every moment, yet when he beholds the simple and innocent oppressed, it is not time for him to defer any longer. David briefly defines the fit time for putting the hand to the work to be when the faithful are in distress. Of this form of speech we have spoken in the preceding psalm, at the tenth verse.

Calvin: Psa 10:2 - The ungodly in his pride, etc 2.The ungodly in his pride, etc Before uttering his prayer against the ungodly, the Psalmist briefly sets forth their wickedness in cruelly vexing th...

2.The ungodly in his pride, etc Before uttering his prayer against the ungodly, the Psalmist briefly sets forth their wickedness in cruelly vexing the afflicted, for no other reason but because they disdain and despise them, through the pride with which they are inflated. And their cruelty is not a little enhanced from this, that, forgetful of all humanity, they contemptuously triumph over the poor and afflicted, mocking them and inflicting injuries upon them. 193 Cruelty is, indeed, always proud, yea, rather, pride is the mother of all wrongs; for if a man did not through pride magnify himself above his neighbors, and through an overweening conceit of himself despise them, even common humanity would teach us with what humility and justice we ought to conduct ourselves towards each other. But David here intended to state that the only cause why the ungodly, whom he accuses, exercise their cruelty against the wretched and the needy, from whom they receive no provocation, is the pride and arrogance of their own spirits. Let every one, therefore, who desires to live justly and unblameably with his brethren, beware of indulging or taking pleasure in treating others disdainfully; and let him endeavor, above all things, to have his mind freed from the disease of pride. The word דלק , dalak, signifies to suffer persecution, as well as to persecute; and, therefore, some prefer translating the words, The poor is persecuted in the pride of the ungodly. 194 They may also not improperly be rendered thus, The poor burns in the pride of the ungodly, because this is the more common signification of the word. The pride of the wicked, like fire, devours the poor and afflicted.

Calvin: Psa 10:3 - For the ungodly praiseth himself 3.For the ungodly praiseth himself This verse is variously explained. Literally the reading is, For praiseth the wicked or ungodly; and it is there...

3.For the ungodly praiseth himself This verse is variously explained. Literally the reading is, For praiseth the wicked or ungodly; and it is therefore necessary to supply some word, but what word is disputed. 196 Some translate the words, ungodly and violent man, in the accusative case, thus: He praiseth the ungodly, and blesseth the violent man; because they think it strange that after “praiseth” the sentence should end abruptly, without any thing being said of who or what was praised. But since it is quite common in Hebrew, when the agent and the subject are one and the same person, to express the word only once, while we repeat it in order to complete the sense, the interpretation which I have followed appears to me the most proper, namely, that the ungodly man praises himself, and boasts of the desire of his soul, and blesses himself. Now, it may be asked, What is this desire of soul? It is usually understood in this sense, 197 that the ungodly flatter and applaud themselves, while fortune smiles on them, and they obtain their wishes, and enjoy whatever they desire; just as David adds, a little after, that they abuse their prosperity, in attempting whatever comes into their fancy. But, in my opinion, desire of soul here denotes rather lust, and the intemperate gratification of passion and appetite; and thus the meaning is, that they indulge themselves with delight in their depraved desires, and, despising the judgment of God, fearlessly absolve themselves from all guilt, maintain their innocence, 198 and justify their impiety. Moses uses a similar form of expression in Deu 29:19,

“I shall have peace, though I walk in the imagination of mine heart.”

David, indeed, says a little after, that the ungodly abuse their prosperity, by flattering themselves; but here, in my judgment, he expresses something more weighty, namely, that they acquire praise from their presumptuousness, and glory in their wickedness; and this foolish confidence, or bold assurance, is the cause of their throwing off all restraint and breaking forth into every kind of excess. Accordingly, I interpret the words praise and bless as having the same meaning, just as the words, ungodly and violent man, are synonymous in this place, although they differ from each other as genus and species. With these statements agrees what is immediately added in the end of the verse that these ungodly persons despise God. To translate the verb, to blaspheme, as has been done by some, or to provoke to anger, as has been done by others, is too remote from the scope of the passage. David rather teaches, that the cause of their careless indulgence in the gratification of their lusts, is their base contempt of God. He who duly reflects that God will be his judge is so much alarmed by this reflection, that he dares not bless his soul while his conscience accuses him of guilt and of being given to the practice of sin. 199

Calvin: Psa 10:4 - The ungodly, in the pride of his countenance, etc 4.The ungodly, in the pride of his countenance, etc Others translate the words, The ungodly man, by reason of the violence of his anger, or, in th...

4.The ungodly, in the pride of his countenance, etc Others translate the words, The ungodly man, by reason of the violence of his anger, or, in the pride which he displays, does not inquire after God. But this partly perverts the meaning, and partly weakens the force of what David intended to express. In the first place, the word inquire, which is here put absolutely, that is, without any noun which it governs, is, according to this translation, improperly limited to God. David simply means, that the ungodly, without examination, permit themselves to do any thing, or do not distinguish between what is lawful and unlawful, because their own lust is their law, yea, rather, as if superior to all laws, they fancy that it is lawful for them to do whatever they please. The beginning of well-doing in a man’s life is inquiry; in other words, we can only begin to do well when we keep ourselves from following, without choice and discrimination, the dictates of our own fancy, and from being carried away by the wayward propensities of our flesh. But the exercise of inquiring proceeds from humility, when we assign to God, as is reasonable, the place of judge and ruler over us. The prophet, therefore, very properly says, that the reason why the ungodly, without any regard or consideration, presume to do whatever they desire, is because, being lifted up with pride, they leave to God nothing whatever of the prerogative of a judge. The Hebrew word פף , aph, which we have translated countenance, I have no doubt is here taken in its proper and natural signification, and not metaphorically for anger; because haughty persons show their effrontery even by their countenance.

In the second clause, the prophet more severely, or, at least, more openly, accuses them, declaring that all their wicked imaginations show that they have no God. All his devices say, There is no God 200 By these words I understand, that through their heaven-daring presumption, they subvert all piety and justice, as if there were no God sitting in heaven. Did they truly believe that there is a God, the fear of the judgment to come would restrain them. Not that they plainly and distinctly deny the existence of a God, but then they strip him of his power. Now, God would be merely like an idol, if, contented with an inactive existence, he should divest himself of his office as judge. Whoever, therefore, refuse to admit that the world is subject to the providence of God, or do not believe that his hand is stretched forth from on high to govern it, do as much as in them lies to put an end to the existence of God. It is not, however, enough to have some cold and unimpressive knowledge of him in the head; it is only the true and heartfelt conviction of his providence which makes us reverence him, and which keeps us in subjection 201 to him. The greater part of interpreters understand the last clause as meaning generally, that all the thoughts of a wicked man tend to the denial of a God. In my opinion, the Hebrew word מזמות , mezimmoth, is here, as in many other places, taken in a bad sense for cunning and wicked thoughts, 202 so that the meaning, as I have noticed already, is this: Since the ungodly have the hardihood to devise and perpetrate every kind of wickedness, however atrocious, it is from this sufficiently manifest, that they have cast off all fear of God from their hearts.

Calvin: Psa 10:5 - NO PHRASE There is a great diversity of opinion among interpreters respecting the first clause of this verse. The translators of the Septuagint version, thinki...

There is a great diversity of opinion among interpreters respecting the first clause of this verse. The translators of the Septuagint version, thinking the word יחילו , yachilu, which is in the future tense, derived from the root חלל , chalal, which it is not, have rendered it, his ways are defiled. But it is agreed among the Jewish expositors, that it is derived from the root חול , chol. Many among them, however, take it actively for to put one in fear, or to put one to trouble, as if it had been said, The ways of the ungodly are dreadful to the good, and torment them. 203 Some also apply the words to God, reading the sentence thus, His ways come, that is to say, have their course, or prosper at all times. This, however, in my judgment, is too forced. But as this word, in other texts of Scripture, means to be prosperous, I am surprised that there should be any difference of opinion among the learned concerning this passage, when immediately, in the next clause, the prophet clearly shows that he is speaking of the prosperous condition of the ungodly, and the continued course of pleasure which intoxicates them. He not only complains of this their prosperity, but from it he aggravates their guilt, in that they take occasion, from the goodness of God, to harden themselves in their wickedness. I would, therefor explain the verse thus: As they enjoy a continued course of prosperity, they dream that God is bound or plighted to them, and hence they put his judgments far from them; and if any man oppose them, they are confident they can immediately put him down, or dash him to pieces with a puff or breath. Now, we understand the simple meaning of the prophet to be, that the ungodly mock God, taking encouragement from his forbearance; as that base tyrant, Dionysius, because he had a prosperous voyage, after having plundered the temple of Proserpine, 204 boasted that God favored the sacrilegious. 205 Hence it is, that they put far from them the judgments of God.

In the opinion of some, these words, On high are thy judgments before him, mean much the same thing as if the prophet had said, God treats them with too much clemency, and spares them; just as he elsewhere complains of their being exempted from the common afflictions of life. But this interpretation does not so well agree with the words; yea, it appears to be unnatural and forced. The judgments of God then are said to be on high to the ungodly, because, presuming upon the great distance of God from them, 206 they promise themselves not only a truce with death during their whole life, but also an everlasting covenant with it. We see how, by procrastinating the evil day, they harden themselves, and become more and more obstinate in evil; 207 yea, persuading themselves that God is shut up in heaven, as if they had nothing to do with him, they strengthen themselves in the hope of escaping unpunished; 208 as we see them, in Isaiah, (Isa 22:13) jesting at the threatenings of the prophets, saying, “Let us eat and drink, for to-morrow we shall die.” When the prophets, in order to inspire the people with terror, denounced the dreadful vengeance of God, which was ready to be inflicted upon them, these wicked men cried out that it was all whims or idle stories. God therefore bitterly inveighs against them, because, when he called the people to mourning, ashes, and sackcloth, these mockers encouraged them to minstrelsy and feasting; and at length he swears, “As I live, surely this iniquity shall not be purged from you till ye die.” The faithful, indeed, lift up their eyes to heaven to behold the judgments of God; and they are not less afraid of them than if they were just ready to fall upon their heads. The ungodly, on the contrary, despise them, and yet, in order not to be disturbed or tormented with the fear or apprehension of them, they would banish them into heaven; just as the Epicureans, although they did not presume avowedly to deny the existence of a God, yet imagined that he is confined to heaven, where he indulges himself in idleness, without taking any concern about what is done here below. 209 From this infatuation flows their presumptuous confidence of which David speaks, by which they assure themselves of being able to destroy, with a puff or blast alone, all who are enemies to them. The word פוח , phuach, which sometimes signifies to ensnare, is here more properly taken for to puff, or to blow out.

Calvin: Psa 10:6 - NO PHRASE The Psalmist confirms these statements in the next verse, where he tells us that the persons of whom he speaks are fully persuaded in their hearts th...

The Psalmist confirms these statements in the next verse, where he tells us that the persons of whom he speaks are fully persuaded in their hearts that they are beyond all danger of change. He saith in his heart, I shall not be moved from generation to generation The ungodly often pour forth proud language to this effect. David, however, only touches the hidden ulcer of their vile arrogance, which they cherish in their own breasts, and therefore he does not say what they speak with their mouth, but what they persuade themselves of in their hearts. It may here be asked, Why does David blame in others what he professes concerning himself in so many places? 210 for trusting to the protection of God, he courageously triumphs over all dangers. 211 And surely it becomes the children of God effectually to provide for their safety, so that, although the world should a hundred times fall into ruins, they may have the comfortable assurance that they will remain unmoved. The answer to this question is easy, and it is this, The faithful promise themselves security in God, and no where else; and yet while they do this, they know themselves to be exposed to all the storms of affliction, and patiently submit to them. There is a very great difference between a despiser of God who, enjoying prosperity today, is so forgetful of the condition of man in this world, as through a distempered imagination to build his nest above the clouds, and who persuades himself that he shall always enjoy comfort and repose, 212 — there is a very great difference between him and the godly man, who, knowing that his life hangs only by a thread, and is encompassed by a thousand deaths, and who, ready to endure any kind of afflictions which shall be sent upon him, and living in the world as if he were sailing upon a tempestuous and dangerous sea, nevertheless, bears patiently all his troubles and sorrows, and comforts himself in his afflictions, because he leans wholly upon the grace of God, and entirely confides in it. 213 The ungodly man says, I shall not be moved, or I shall not shake for ever; because he thinks himself sufficiently strong and powerful to bear up against all the assaults which shall be made upon him. The faithful man says, What although I may happen to be moved, yea, even fall and sink into the lowest depths? my fall will not be fatal, for God will put his hand under me to sustain me. By this, in like manner, we are furnished with an explanation of the different effects which an apprehension of danger has upon the good and the bad. Good men may tremble and sink into despondency, but this leads them to flee with all haste to the sanctuary of God’s grace; 214 whereas the ungodly, while they are affrighted even at the noise of a falling leaf, 215 and live in constant uneasiness, endeavor to harden themselves in their stupidity, and to bring themselves into such a state of giddy frenzy, that being, as it were, carried out of themselves, they may not feel their calamities. The cause assigned for the confidence with which the prosperous ungodly man persuades himself that no change shall come upon him is, because he is not in adversity This admits of two senses. It either means, that the ungodly, because they have been exempted from all calamity and misery during the past part of their life, entertain the hope of a peaceful and joyful state in the time to come; or it means, that through a deceitful imagination they exempt themselves from the common condition of men; just as in Isaiah, (Isa 28:15) they say,

“When the overflowing scourge shall pass through,
it shall not come upon us.”

Calvin: Psa 10:7 - His mouth is full of cursing 7.His mouth is full of cursing The scope of these four verses is this: If God intends to succor his servants, it is now a proper time for doing so, i...

7.His mouth is full of cursing The scope of these four verses is this: If God intends to succor his servants, it is now a proper time for doing so, inasmuch as the lawlessness of the ungodly has burst forth to the utmost possible excess. In the first place, he complains that their tongues are full of perjuries and deceits, and that they carry or hide mischief and wrongs, it being impossible to have any dealings with them in any matter without loss and damage. The word אלה , alah, which some render cursing, does not signify the execrations which they throw out against others, but rather those which they call down upon their own heads: for they do not scruple to utter the most awful imprecations against themselves, that thereby they may the better succeed in deceiving others. It is, therefore, not improperly rendered by some, perjury, for this word ought to be joined to the other two, deceit and malice. Thus the wicked are described as cursing or swearing falsely, so far as it contributes to forward their purposes of deceiving and doing injury. Hence follow mischief and injustice, because it is impossible for the simple, without suffering detriment, to escape their snares, which are woven of deceits, perjuries, and malice.

Calvin: Psa 10:8 - He will sit in the ensnaring places of the villages 8.He will sit in the ensnaring places of the villages 217 I have purposely avoided changing the verbs of the future tense into another tense, because...

8.He will sit in the ensnaring places of the villages 217 I have purposely avoided changing the verbs of the future tense into another tense, because they imply a continued act, and also because this Hebrew idiom has extended even to other languages. David, therefore, describes what ungodly men are accustomed to do. And, in the first place, he compares them to highwaymen, who lie in wait at the narrow parts of roads, and choose for themselves hiding-places from which they may fall upon travelers when off their guard. He says also, that their eyes are bent or leering, 218 by a similitude borrowed from the practice of dart-shooters, who take their aim with leering, or half shut eyes, in order to hit the mark the surer. Nor does he here speak of the common sort of highwaymen who are in the woods; 219 but he directs his language against those great robbers who hide their wickedness under titles of honor, and pomp, and splendor. The word חצרים , chatserim, therefore, which we have rendered villages, is by some translated palaces; as if David had said, they have converted their royal mansions into places of robbery, where they may cut the throats of their unhappy victims. But granting the word to have this allusion, I consider that it refers principally to the practice of robbers, to which there is a reference in the whole verse, and I explain it thus: Like as robbers lie in wait at the egresses of villages, so these persons lay their snares wherever they are.

Calvin: Psa 10:9 - NO PHRASE In the next verse, he sets forth their cruelty in a light still more aggravated, by another comparison, saying, that they thirst for their prey like...

In the next verse, he sets forth their cruelty in a light still more aggravated, by another comparison, saying, that they thirst for their prey like lions in their dens Now, it is a step higher in wickedness to equal in cruelty wild beasts than to make havoc after the manner of robbers. It is worthy of remark, that he always joins deceits and snares with violence, in order the better to show how miserable the children of God would be, unless they were succoured by help from heaven. There is also added another similitude, which expresses more clearly how craft in catching victims is mingled with cruelty. They catch them, says he but it is by drawing them into their net By these words he means, that they not only rush upon them with open force and violence, but that, at the same time also, they spread their nets in order to deceive.

Calvin: Psa 10:10 - NO PHRASE He again repeats all this in the tenth verse, giving a beautiful and graphic description of the very mien or gesture of such wicked men, just as if h...

He again repeats all this in the tenth verse, giving a beautiful and graphic description of the very mien or gesture of such wicked men, just as if he set before our eyes a picture of them. They crouch low, says he, and cast themselves down, 220 that they may not, by their cruelty, frighten away their victims to a distance; for they would fain catch in their entanglements those whom they cannot hurt without coming close to them. We see how he joins these two things together, first snares or gins, and then sudden violence, as soon as the prey has fallen into their hands. For, by the second clause, he means, that whenever they see the simple to be fully in their power, they rush upon them by surprise with a savage violence, just as if a lion should furiously rise from his couch to tear in pieces his prey. 221 The obvious meaning of the Psalmist is, that the ungodly are to be dreaded on all sides, because they dissemble their cruelty, till they find those caught in their toils whom they wish to devour. There is some obscurity in the words, to which we shall briefly advert. In the clause which we have rendered an army of the afflicted, the Hebrew word חלכאים , chelcaim, an army, in the opinion of some, is a word of four letters. 222 Those, however, think more accurately who hold it to be compound, and equivalent to two words. 223 Although, therefore, the verb נפל , naphal, is in the singular number, yet the prophet, doubtless, uses חל כאים , chel caim, collectively, to denote a great company of people who are afflicted by every one of these lions. I have rendered עצומימ , atsumim, his strengths, as if it were a substantive; because the prophet, doubtless, by this term, intends the talons and teeth of the lion, in which the strength of that beast chiefly consists. As, however, the word is properly an adjective in the plural number, signifying strong, without having any substantive with which it agrees, we may reasonably suppose that, by the talons and teeth of the lion, he means to express metaphorically a powerful body of soldiers. In short, the meaning is this: These wicked men hide their strength, by feigned humility and crafty courteous demeanour, and yet they will always have in readiness an armed band of satellites, or claws and teeth, as soon as an opportunity of doing mischief is presented to them.

Calvin: Psa 10:11 - He hath said in his heart 11.He hath said in his heart The Psalmist again points out the source from which the presumption of the ungodly proceeds. Because God seems to take n...

11.He hath said in his heart The Psalmist again points out the source from which the presumption of the ungodly proceeds. Because God seems to take no notice of their wicked practices, they flatter themselves with the hope of escaping unpunished. As, however, they do not openly utter with their mouth the detestable blasphemy, that God hath forgotten their conduct, and hath shut his eyes that he may never see it, but hide their thoughts in the deep recesses of their own hearts, as Isaiah declares, (Isa 29:15) the Psalmist uses the same form of expression which he used before, and which he repeats a little after the third time, namely, that the ungodly say to themselves, in their hearts, that God takes no concern whatever in the affairs of men. And it is to be observed, that the ungodly, when all things happen to them according to their wishes, form such a judgment of their prosperity as to persuade themselves that God is in a manner bound or obliged to them. 224 Whence it comes to pass, that they live in a state of constant security, 225 because they do not reflect, that after God has long exercised patience towards them, they will undergo a solemn reckoning, and that their condemnation will be the more terrible, the greater the long-suffering of God.

Calvin: Psa 10:12 - Arise, O Jehovah 12.Arise, O Jehovah It is a disease under which men in general labor, to imagine, according to the judgment of the flesh, that when God does not exec...

12.Arise, O Jehovah It is a disease under which men in general labor, to imagine, according to the judgment of the flesh, that when God does not execute his judgments, he is sitting idle, or lying at ease. There is, however, a great difference with respect to this between the faithful and the wicked. The latter cherish the false opinion which is dictated by the weakness of the flesh, and in order to soothe and flatter themselves in their vices, they indulge in slumbering, and render their conscience stupid, 226 until at length, through their wicked obstinacy, they harden themselves into a gross contempt of God. But the former soon shake from their minds that false imagination, and chastise themselves, returning of their own accord to a due consideration of what is the truth on this subject. 227 Of this we have here set before us a striking example. By speaking of God after the manner of men, the prophet declares that the same error which he has just now condemned in the despisers of God had gradually stolen in upon his own mind. But he proceeds at once to correct it, and resolutely struggles with himself, and restrains his mind from forming such conceptions of God, as would reflect dishonor upon his righteousness and glory. It is therefore a temptation to which all men are naturally prone, to begin to doubt of the providence of God, when his hand and judgment are not seen. The godly, however, differ widely from the wicked. The former, by means of faith, check this apprehension of the flesh; while the latter indulge themselves in their froward imagination. Thus David, by the word Arise, does not so much stir up God, as he awakens himself, or endeavors to awaken himself, to hope for more of the assistance of God than he presently experienced. Accordingly, this verse contains the useful doctrine, that the more the ungodly harden themselves, through their slothful ignorance, and endeavor to persuade themselves that God takes no concern about men and their affairs, and will not punish the wickedness which they commit, the more should we endeavor to be persuaded of the contrary; yes, rather their ungodliness ought to incite us vigorously to repel the doubts which they not only admit, but studiously frame for themselves.

Calvin: Psa 10:13 - Why doth the wicked despise God? 13.Why doth the wicked despise God? It is, indeed, superfluous to bring arguments before God, for the purpose of persuading him to grant us what we a...

13.Why doth the wicked despise God? It is, indeed, superfluous to bring arguments before God, for the purpose of persuading him to grant us what we ask; but still he permits us to make use of them, and to speak to him in prayer, as familiarly as a son speaks to an earthly father. It should always be observed, that the use of praying is, that God may be the witness of all our affections; not that they would otherwise be hidden from him, but when we pour out our hearts before him, our cares are hereby greatly lightened, and our confidence of obtaining our requests increases. Thus David, in the present passage, by setting before himself how unreasonable and intolerable it would be for the wicked to be allowed to despise God according to their pleasure, thinking he will never bring them to an account, 228 was led to cherish the hope of deliverance from his calamities. The word which is here rendered despise, is the same as that which he had used before. Some translate it to provoke, and others to blaspheme. But the signification which I have preferred certainly agrees much better with the context; for when persons take from God the power and office of judging, this is ignominiously to drag him from his throne, and to degrade him, as it were, to the station of a private individual. 229 Moreover, as David had a little before complained that the ungodly deny the existence of a God, or else imagine him to be constantly asleep, having no care about mankind, so now he complains to the same purpose that they say, God will not require it.

Calvin: Psa 10:14 - Thou hast seen it; for thou, etc 14.Thou hast seen it; for thou, etc Here David, suddenly kindled with a holy zeal, enters into conflict, and, armed with the shield of faith, courage...

14.Thou hast seen it; for thou, etc Here David, suddenly kindled with a holy zeal, enters into conflict, and, armed with the shield of faith, courageously repels these execrable opinions; but as he could derive no advantage by making his appeal to men, he has recourse to God, and addresses him. As the ungodly, in the hope of enjoying unrestrained license in the commission of all kinds of wickedness, withdraw to the greatest possible distance from God, 231 and through the dictates of a perverse mind, imagine themselves to be far beyond his reach; so, on the contrary, the faithful ought carefully to keep themselves aloof from those wild opinions, which are afloat in the world, and with minds lifted upward, to speak to God as if present with them. Accordingly, David, in order to prevent himself from being overcome by the blasphemies of men, very properly turns away his attention from them. There is added a reason in confirmation of the first sentence of the verse, namely, because God considers mischief and vexation Since it is the peculiar province of God to take cognisance of all wrongs, David concludes that it is impossible for God to shut his eyes when the ungodly are recklessly and without restraint committing their outrages. Moreover, he descends from the general to the particular, which ought to be attentively marked: for nothing is easier than to acknowledge in general terms that God exercises a care about the world, and the affairs of men; but it is very difficult to apply this doctrine to its various uses in every-day life. And yet, all that the Scripture says concerning the power and righteousness of God will be of no advantage to us, and, as it were, only matter of meagre speculation, 232 unless every one apply these statements to himself, as his necessity may require. Let us therefore learn, from the example of David, to reason thus: that, since it belongs to God to take notice of all the mischief and injuries which are inflicted on the good and simple, He considers our trouble and sorrows even when he seems for a time to take no notice of them. The Psalmist also adds, that God does not look down from heaven upon the conduct of men here below as an idle and unconcerned spectator, but that it is his work to pass judgment upon it; for to take the matter into his own hand, is nothing else than duly and effectually to examine and determine it as a judge.

It is, however, our duty to wait patiently so long as vengeance is reserved in the hand of God, until he stretch forth his arm to help us. We see, therefore, the reason why it is immediately added, Upon thee shall the poor leave. By these words David means, that we ought to give the providence of God time to manifest itself. The godly, when they are afflicted, may with confidence cast their cares into his bosom, and commit themselves to his protection. They ought not, however, to be in haste for the accomplishment of their wishes; but, being now disburdened, they should take their breath till God manifestly declare that the fit time of interfering in their behalf is come. The man, therefore, leaves upon God who betakes himself to his protection, and who, fully persuaded of his faithfulness in keeping what is entrusted to him, quietly waits till the fit time of his deliverance come. Some read the verb passively, The poor shall be left upon thee. The first reading, however, is more correct, and it agrees with the rules of grammar; only it is a defective form of expression, inasmuch as the thing which the poor leaves is not expressed. But this defect is common in Hebrew; and there is no obscurity in the thing itself, namely, that, when the godly commit themselves and their concerns to God by prayer, their prayers will not be in vain; for these two clauses are closely connected, Upon thee shall the poor leave, and, Thou shalt be a helper to the fatherless By a metaphor he terms the person fatherless whom he had in the preceding clause called poor. And the verb being in the future tense denotes a continued act.

Calvin: Psa 10:15 - Break thou the arm 15.Break thou the arm This form of expression just means breaking the power of the wicked. And it is not simply a prayer; it may also be regarded as ...

15.Break thou the arm This form of expression just means breaking the power of the wicked. And it is not simply a prayer; it may also be regarded as a prophecy. As the ungovernable fury of our enemies very often makes us lose courage, as if there were no means by which it could be restrained, David, in order to support his faith, and preserve it from failing through the fears which presented themselves, sets before himself the consideration, that whenever it shall please God to break the power of the ungodly, he will bring to nothing both themselves and all their schemes. To make the meaning the more evident, the sentence may be explained in this way, — Lord, as soon as it shall seem good to thee to break the arm of the wicked, thou wilt destroy him in a moment, and bring to nought his powerful and violent efforts in the work of doing mischief. David, indeed, beseeches God to hasten his assistance and his vengeance; but, in the meantime, while these are withheld, he sustains himself by the consolatory reflection, that the ungodly cannot break forth into violence and mischief except in so far as God permits them; since it is in his power, whenever he ascends into the judgment-seat, to destroy them even with his look alone. And certainly, as the rising sun dissipates the clouds and vapours by his heat, and clears up the dark air, so God, when he stretches forth his hand to execute the office of a Judge, restores to tranquillity and order all the troubles and confusions of the world. The Psalmist calls the person of whom he speaks not only wicked, but the wicked and the evil man, and he does so, in my judgment, for the purpose of setting forth in a stronger light the greatness of the wickedness of the character which he describes. His words are as if he had said, Wicked men may even be frantic in their malice and impiety; but God can promptly and effectually remedy this evil whenever he pleases.

Calvin: Psa 10:16 - Jehovah is King for ever and ever 16.Jehovah is King for ever and ever David now, as if he had obtained the desires of his heart, rises up to holy rejoicing and thanksgiving. When he ...

16.Jehovah is King for ever and ever David now, as if he had obtained the desires of his heart, rises up to holy rejoicing and thanksgiving. When he calls God King for ever and ever, it is a token of his confidence and joy. By the title of King, he vindicates God’s claim to the government of the world, and when he describes him as King for ever and ever, this shows how absurd it is to think to shut him up within the narrow limits of time. As the course of human life is short, even those who sway the scepter over the greatest empires, being but mortal men, very often disappoint the expectations of their servants, 234 as we are taught in Psa 146:3,

“Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.”

Often the power of giving assistance to others fails them, and while they are delaying to give it, the opportunity slips away from them. But we ought to entertain more exalted and honorable conceptions of our heavenly King; for although he does not immediately execute his judgments, yet he has always the full and the perfect power of doing so. In short, he reigns, not for himself in particular; it is for us that he reigns for ever and ever. As this, then, is the duration of his reign, it follows that a long delay cannot hinder him from stretching forth his hand in due season to succor his people, even when they are, as it were, dead, or in a condition which, to the eye of sense and reason, is hopeless. — The heathen are perished out of the land The meaning is, that the holy land was at length purged from the abominations and impurities with which it had been polluted. It was a dreadful profanation, when the land which had been given for an inheritance to the people of God, and allotted to those who purely worshipped him, nourished ungodly and wicked inhabitants. By the heathen he does not mean foreigners, and such as did not belong to the race of Abraham according to the flesh, 235 but hypocrites, who falsely boasted that they belonged to the people of God, just as at this day many, who are Christians only in name, occupy a place in the bosom of the Church. It is no new thing for the prophets to call apostates, who have degenerated from the virtues and holy lives of their fathers, by the reproachful name of heathen, and to compare them not only to the uncircumcised, but also to the Canaanites, who were the most detestable among all the heathen.

“Thy father was an Amorite, and thy mother an Hittite,” (Eze 16:3)

Many other similar passages are to be met with in Scripture. David, therefore, in applying the dishonorable name of heathen to the false and bastard children of Abraham, gives God thanks for having expelled such a corrupt class out of his Church. By this example we are taught, that it is no new thing if we see in our own day the Church of God polluted by profane and irreligious men. We ought, however, to beseech God quickly to purge his house, and not leave his holy temple exposed to the desecration of swine and dogs, as if it were a dunghill.

Calvin: Psa 10:17 - O Jehovah, thou hast heard the desire of the needy 17.O Jehovah, thou hast heard the desire of the needy In these words the prophet confirms what I have just now said, that when hypocrites prevail in ...

17.O Jehovah, thou hast heard the desire of the needy In these words the prophet confirms what I have just now said, that when hypocrites prevail in the Church, or exceed the faithful in number, we ought, unceasingly, to beseech God to root them out; for such a confused and shameful state of things ought surely to be matter of deep grief to all the true servants of God. By these words, also, the Holy Spirit assures us, that what of old God granted to the fathers in answer to their prayers, we at the present day will obtain, provided we have that anxious solicitude about the deliverance of the Church which we ought to entertain. The clause which follows, Thou wilt direct their hearts, is variously interpreted by expositors. Some think it signifies the same thing, as if it had been said, Thou wilt give success to their desires. According to others, the meaning is, Thou wilt frame and sanctify their hearts by thy grace, that they may ask nothing in prayer but what is right and according to the divine will, as Paul teaches us that the Holy Spirit

“stirs up within us groanings which cannot be uttered,” (Rom 8:26)

Both these expositions are perhaps too forced. David, in this clause, magnifies the grace of God in sustaining and comforting his servants in the midst of their troubles and distresses, that they may not sink into despondency, — in furnishing them with fortitude and patience, - in inspiring them with good hope, - and in stirring them up also to prayer. This is the import of the verb כין , Kin, which signifies not only to direct, but also to establish. It is a singular blessing which God confers upon us, when, in the midst of temptation, he upholds our hearts, and does not suffer them to recede from him, or to turn aside to any other quarter for support and deliverance. The meaning of the clause which immediately follows, Thou wilt cause thine ear to hear, is, that it is not in vain that God directs the hearts of his people, and leads them, in obedience to his command, to look to Himself, and to call upon him in hope and patience — it is not in vain, because his ears are never shut against their groanings. Thus the mutual harmony between two religious exercises is here commended. God does not suffer the faith of his servants to faint or fail, nor does he suffer them to desist from praying; but he keeps them near him by faith and prayer, until it actually appear that their hope has been neither vain nor ineffectual. The sentence might, not improperly, be rendered thus: Thou shalt establish their heart, until thine ear hear them.

Calvin: Psa 10:18 - That thou mayest judge // That the man who is of earth may no more terrify them 18.That thou mayest judge Here the Psalmist applies the last sentence of the preceding verse to a special purpose, namely, to prevent the faithful, w...

18.That thou mayest judge Here the Psalmist applies the last sentence of the preceding verse to a special purpose, namely, to prevent the faithful, when they are unjustly oppressed, from doubting that God will at length take vengeance on their enemies, and grant them deliverance. By these words he teaches us, that we ought to bear with patience and fortitude the crosses and afflictions which are laid upon us, since God often withholds assistance from his servants until they are reduced to extremity. This is, indeed, a duty of difficult performance, for we would all desire to be entirely exempted from trouble; and, therefore, if God does not quickly come to our relief, we think him remiss and inactive. But if we are anxiously desirous of obtaining his assistance, we must subdue our passion, restrain our impatience, and keep our sorrows within due bounds, waiting until our afflictions call forth the exercise of his compassion, and excite him to manifest his grace in succouring us.

That the man who is of earth may no more terrify them David again commends the power of God in destroying the ungodly; and he does it for this purpose, - that in the midst of their tumultuous assaults we may have this principle deeply fixed in our minds, that God, whenever he pleases, can bring all their attempts to nothing. Some understand the verb ארף , arots, which we have translated to terrify, as neuter, and read the words thus, — that mortal man may be no more afraid. But it agrees better with the scope of the passage to render it transitively, as we have done. And although the wicked prosper in their wicked course, and lift up their heads above the clouds, there is much truth in describing them as mortal, or men liable to many calamities. The design of the Psalmist is indirectly to condemn their infatuated presumption, in that, forgetful of their condition, they breathe out cruel and terrible threatenings, as if it were beyond the power of even God himself to repress the violence of their rage. The phrase, of earth, contains a tacit contrast between the low abode of this world and the height of heaven. For whence do they go forth to assault the children of God? Doubtless, from the earth, just as if so many worms should creep out of the crevices of the ground; but in so doing, they attack God himself, who promises help to his servants from heaven.

Defender: Psa 10:7 - full of cursing This verse was used by the Apostle Paul as he described the ungodly pagans of the ancient world (Rom 3:14)."

This verse was used by the Apostle Paul as he described the ungodly pagans of the ancient world (Rom 3:14)."

TSK: Psa 10:1 - standest // hidest am 3464, bc 541 standest : Psa 22:1, Psa 46:1; Jer 14:8 hidest : Psa 13:1-3, Psa 27:9, Psa 30:7, Psa 44:24, Psa 88:14; Job 13:24, Job 23:9, Job 34:29

TSK: Psa 10:2 - The wicked // let The wicked : etc. Heb. In the pride of the wicked he doth, etc. Psa 31:18, Psa 36:11, Psa 59:12, Psa 119:5, Psa 119:69, Psa 119:85, Psa 119:122, Psa 1...

TSK: Psa 10:3 - boasteth // heart’ s // and blesseth // whom // abhorreth boasteth : Psa 35:21, Psa 49:6, Psa 52:1, Psa 73:8, Psa 73:9, Psa 94:4; Exo 15:9; Isa 10:7-11, Isa 37:23; Jam 4:13, Jam 4:16 heart’ s : Heb. soul...

TSK: Psa 10:4 - the pride // will not // God // thoughts the pride : Psa 18:27, Psa 101:5; Pro 6:17, Pro 21:4, Pro 30:13; Isa 2:11, Isa 3:9 will not : Psa 14:2, Psa 27:8; Exo 5:2; Deu 8:14; Job 22:17; Pro 30...

TSK: Psa 10:5 - His // thy judgments // he puffeth His : Gen 6:12; Pro 1:19, Pro 2:13, Pro 2:15; Isa 10:1; Hos 9:9; Rom 3:16 thy judgments : Psa 92:5, Psa 92:6; Pro 15:24, Pro 24:1; Isa 5:12, Isa 26:11...

TSK: Psa 10:6 - said // not // never said : Psa 11:1, Psa 14:1; Mat 24:48 not : Psa 15:5, Psa 30:6; Ecc 8:11; Isa 47:7, Isa 56:12; Nah 1:10; Mat 24:48; 1Th 5:3 never : Heb. unto generatio...

said : Psa 11:1, Psa 14:1; Mat 24:48

not : Psa 15:5, Psa 30:6; Ecc 8:11; Isa 47:7, Isa 56:12; Nah 1:10; Mat 24:48; 1Th 5:3

never : Heb. unto generation and generation

TSK: Psa 10:7 - full // and deceit // under // mischief // vanity full : Psa 59:12, Psa 62:4; Rom 3:14 and deceit : Heb. deceits, Psa 5:9, Psa 7:14, Psa 36:3, Psa 52:4, Psa 55:21, Psa 58:3, Psa 64:3; Isa 59:4; Jer 9:...

TSK: Psa 10:8 - sitteth // his eyes // are privily set sitteth : 1Sa 22:18, 1Sa 23:23; 2Ki 21:16; Pro 1:11, Pro 1:12; Hab 3:14; Luk 8:1, Luk 10:1 his eyes : Psa 17:11; Pro 6:12, Pro 6:13; Jer 22:17 are pri...

sitteth : 1Sa 22:18, 1Sa 23:23; 2Ki 21:16; Pro 1:11, Pro 1:12; Hab 3:14; Luk 8:1, Luk 10:1

his eyes : Psa 17:11; Pro 6:12, Pro 6:13; Jer 22:17

are privily set : Heb. hide themselves

TSK: Psa 10:9 - He lieth // secretly // to catch // when He lieth : Psa 17:12, Psa 59:3; Mic 7:2; Act 23:21 secretly : Heb. in the secret places, Lam 3:10; Amo 3:4; Nah 2:11, Nah 2:12; Zec 11:3 to catch : Je...

TSK: Psa 10:10 - croucheth // humbleth // by his strong ones croucheth : Heb. breaketh himself, 1Sa 2:36 humbleth : 1Sa 18:21-26, 1Sa 23:21, 1Sa 23:22; 2Sa 15:5 by his strong ones : Heb. or, into his strong part...

croucheth : Heb. breaketh himself, 1Sa 2:36

humbleth : 1Sa 18:21-26, 1Sa 23:21, 1Sa 23:22; 2Sa 15:5

by his strong ones : Heb. or, into his strong parts

TSK: Psa 10:11 - said // God said : Psa 10:6; Mar 2:6; Luk 7:39 God : Psa 64:5, Psa 73:11, Psa 94:7; Job 22:13, Job 22:14; Ecc 8:11; Eze 8:12, Eze 9:9

TSK: Psa 10:12 - Arise // lift // forget // humble Arise : Psa 3:7, Psa 7:6, Psa 9:19 lift : Psa 94:2; Isa 26:11, Isa 33:10; Mic 5:9 forget : Psa 9:12, Psa 13:1, Psa 77:9 humble : or, afflicted

Arise : Psa 3:7, Psa 7:6, Psa 9:19

lift : Psa 94:2; Isa 26:11, Isa 33:10; Mic 5:9

forget : Psa 9:12, Psa 13:1, Psa 77:9

humble : or, afflicted

TSK: Psa 10:13 - contemn // Thou contemn : Psa 74:10, Psa 74:18; Num 11:20; 2Sa 12:9, 2Sa 12:10; Luk 10:16; 1Th 4:8 Thou : Gen 9:5, Gen 42:22; 2Ch 24:22; Luk 11:50, Luk 11:51

TSK: Psa 10:14 - Thou hast // for thou // to requite // the poor // committeth // helper Thou hast : Psa 35:22; Pro 15:3; Jer 16:17, Jer 23:24; Heb 4:13 for thou : Hab 1:13 to requite : Jdg 1:7; 2Ki 9:26; 2Ch 6:23; Jer 51:56; Joe 3:4 the p...

Thou hast : Psa 35:22; Pro 15:3; Jer 16:17, Jer 23:24; Heb 4:13

for thou : Hab 1:13

to requite : Jdg 1:7; 2Ki 9:26; 2Ch 6:23; Jer 51:56; Joe 3:4

the poor : Psa 55:22; 2Ti 1:12; 1Pe 4:19, 1Pe 5:7

committeth : Heb. leaveth, Isa 10:3; Jer 49:11

helper : Psa 68:5, Psa 146:9; Deu 10:18; Hos 14:3

TSK: Psa 10:15 - Break // seek Break : Psa 3:7, Psa 37:17; Job 38:15; Eze 30:21, Eze 30:22; Zec 11:17 seek : Psa 7:9; 2Ki 21:12-15; Jer 2:34; Eze 23:48; Zep 1:12

TSK: Psa 10:16 - The Lord // heathen The Lord : Psa 29:10, Psa 93:1, Psa 145:13, Psa 146:10; Isa 33:22; Jer 10:10; Lam 5:19; Dan 4:34; Dan 6:26; 1Ti 1:17, 1Ti 6:15, 1Ti 6:16 heathen : Psa...

TSK: Psa 10:17 - Lord // humble // thou wilt prepare // cause Lord : Psa 9:12, Psa 9:18, Psa 37:4, Psa 145:19; Pro 10:24 humble : 2Ch 33:12, 2Ch 33:13, 2Ch 34:27; Pro 15:8; Mat 5:3; Luk 18:13, Luk 18:14; Jam 4:6,...

TSK: Psa 10:18 - judge // the man // oppress judge : Psa 10:14, Psa 72:4, Psa 82:3, Psa 94:1-6; Isa 11:4; Luk 18:7, Luk 18:8 the man : Psa 17:14; Luk 16:25; 1Co 15:47, 1Co 15:48; Phi 3:18, Phi 3:...

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Poole: Psa 10:2 - In his pride // Doth persecute // The poor In his pride through pride of heart; which makes him forget God, Psa 10:4 , and despise the poor, and oppress others, either because they oppose or d...

In his pride through pride of heart; which makes him forget God, Psa 10:4 , and despise the poor, and oppress others, either because they oppose or dislike his wicked courses, or that he may have more fuel for his pride or ambition. Or, in his exaltation . This is the use that he makes of that power and authority to which thou hast advanced him, to persecute those whom he should protect and cherish. He seems to point at Saul or his courtiers.

Doth persecute with great fervency and burning fury, as the word signifies.

The poor to wit, me, who am through their tyranny poor, and destitute, and miserable, and therefore the more proper object for thy compassion, and others who favour my righteous cause.

Poole: Psa 10:3 - Boasteth // Of his heart’ s desire // Desire // And blesseth the covetous // Whom the Lord abhorreth Boasteth or glorieth, or praiseth, or pleaseth himself . Of his heart’ s desire or, in , or concerning , or because of the desire , or co...

Boasteth or glorieth, or praiseth, or pleaseth himself .

Of his heart’ s desire or, in , or concerning , or because of the desire , or concupiscence , or lust of his heart , or soul ; which word is added to note the vehemency and fervency of it. He glorieth in his very lusts, which are his shame, Phi 3:19 , and especially in the satisfaction of his desires, how wickedly soever he gets it.

Desire is oft put for the thing desired, as Psa 21:2 78:29,30 .

And blesseth the covetous and as he applaudeth himself, so he commends others that are greedy after and get abundance of gain, though it be done by fraud and violence, accounting such the only happy men. Or, the covetous (the same with the wicked enlarging his desire, as was now said) blesseth , or applaudeth , or flattereth himself in what he hath already gotten, and in the confident expectation of the continuance and increase of his worldly wealth and glory.

Whom the Lord abhorreth so his judgment as well as practice is contrary to God’ s. Or rather, without any supplement, as it is in the margin, he abhorreth , or despiseth , or provoketh the Lord . He sets himself not only against men, but against God himself, as he declareth more fully in the next verse.

Poole: Psa 10:4 - Through the pride // Of his countenance // Will not seek after God // after God // The wicked, through his pride // God is not in all his thoughts // all his thoughts Through the pride by which he scorns to stoop to God, or to own any superior, and makes himself and his own lusts his only rule, and his last end, an...

Through the pride by which he scorns to stoop to God, or to own any superior, and makes himself and his own lusts his only rule, and his last end, and is full of self-confidence, and a conceit of his own self-sufficiency and unchangeable felicity, as is hated, Psa 10:6 .

Of his countenance so called, because though pride be properly seated in the heart; whence it is called pride, or loftiness of heart, or spirit, as Psa 131:1 Pro 16:18 Ecc 7:8 , &c.; yet it is manifested in the countenance, and therefore is oft described by lofty looks, as Psa 101:5 131:1 Pro 6:17 21:4 30:13 , &c.; which possibly was done purposely to meet with the excuses of proud persons, who when they are charged with pride for their looks, or gestures, or apparel, or the like, use to make this apology for themselves, that pride lies in the heart, and not in these outward things.

Will not seek after God i.e. not seek or inquire into the mind and will of God, to order his life by it so as to please God, nor seek to him by prayer for his favour and blessing. But the words

after God are not in the Hebrew, and it is thought by some too great boldness to add them here. And therefore others omit it, and render the Hebrew words, will not search , or consider , to wit, his actions, which seems to be a more natural and, easy supplement: he will not trouble himself to inquire whether his actions be just or unjust, pleasing or offensive to God; but without any care or consideration rusheth into sin, and doth whatsoever seemeth right in his own eyes. But these and the former words are and may be, and that very agreeably to the Hebrew, thus rendered without any supplement,

The wicked, through his pride ( for so this Hebrew word by itself signifies, Isa 5:16 10:33 ) will not seek his (i.e. God’ s, which is plain both from the foregoing and following words) face , which is a usual phrase in Scripture, as 2Ch 7:14 Psa 24:6 27:8 105:4 , &c.

God is not in all his thoughts he hath no serious thoughts of nor regard unto God, or his word, which ought to command him; or his threats and judgments, which should keep him in awe. Or,

all his thoughts are, There is no God , to wit, no such God as minds the affairs of the world, and the actions of men, and punisheth sinners. He was a deist, and owned a God, at least in words, but denied his providence.

Poole: Psa 10:5 - His ways are always grievous // Thy judgments // Are far above out of his sight // He puffeth at them His ways are always grievous his whole course and carriage is vexatious to all that are within his reach, but especially to the poor, who cannot righ...

His ways are always grievous his whole course and carriage is vexatious to all that are within his reach, but especially to the poor, who cannot right themselves; and to just and good men, whom he hateth and persecuteth. Or, His ways , i.e. his designs and enterprises, at all times are prosperous, or successful, or do bring forth ; for this verb signifies, as the pains and trouble, so also the success and comfort, of child-bearing, or the bringing forth children, as Psa 29:9 Isa 54:1 Jer 4:31 . And the accomplishment or disappointment of designs is frequently expressed by this metaphor; of which see 2Ki 19:23 Psa 7:14 Isa 59:4 , &c. And this sense seems best to suit with the context.

Thy judgments either,

1. Thy laws, which are oft called judgments . Or rather,

2. Thy threatenings denounced against and punishments inflicted upon sinners.

Are far above out of his sight either,

1. He doth not feel them; thou removest them far from him; which indulgence of thine is the cause of his insolency. Or rather,

2. He doth not discern, nor regard, nor fear them, nor think of them, but goes on securely and resolvedly in his wicked courses. He hath not so much faith nor reason as to apprehend or consider them, but, like a brute beast, looks only downward to the earth, and minds not things above him. And thus it seems best to agree with the foregoing and following clauses. His devices succeed, and therefore he neither fears God’ s judgments, nor the power of his enemies, but fancies his happiness to be unchangeable, as it follows, Psa 10:6 .

He puffeth at them i.e. he despiseth them, being confident that he can blow them away with a breath. This is a gesture of contempt or disdain, both in Scripture, as Psa 12:5 Mal 1:13 , and in other authors, as in Plautus; where one speaks thus to a proud and bragging captain, Thou hast blown away whole legions with thy breath, as leaves are blown away by a wind .

Poole: Psa 10:6 - He hath said in his heart // For I shall never be in adversity He hath said in his heart he thinketh or persuadeth himself. I shall not be moved; or, removed, to wit, from my place and happy state. For I shall n...

He hath said in his heart he thinketh or persuadeth himself. I shall not be moved; or, removed, to wit, from my place and happy state.

For I shall never be in adversity or, because I am not in adversity , therefore I never shall be in it. His present prosperity makes him secure for the future. Compare Rev 18:7 . Or, yea , (for this particle sometimes hath no other signification or use but only to amplify or aggravate, as it is also taken 1Sa 15:20 24:11 ) I shall never be in evil . So the sense of the place is, I shall not only be kept from total ruin, or a removal from my place and estate, but I shall not meet with the least cross or trouble. For this evil is not the evil of sin, as some here understand it, in which he knew that he was, and was resolved, ever to continue; but the evil of punishment, which was the only thing that he feared or regarded.

Poole: Psa 10:7 - Of cursing // deceit and fraud // Deceit and fraud // Under his tongue // mischief // Mischief and vanity Of cursing either, 1. Of oaths and blasphemies against God. Or, 2. Of reviling and execration of other men, especially those that are good; or thos...

Of cursing either,

1. Of oaths and blasphemies against God. Or,

2. Of reviling and execration of other men, especially those that are good; or those that stand in his way, and hinder his wicked designs. Or rather,

3. Of oaths and imprecations against himself, of which this word is used, Num 5:21 Deu 29:12,21 Ne 10:29 ; by which he endeavours to gain credit, and to make his neighbours secure, and so to make way for the

deceit and fraud which here follows. For this wretched man is represented both here, and in the succeeding verses, as one that doth not act with open violence and hostility, but with subtle and secret artifices, using all cunning insinuations, and flatteries, and lies, and, among others, oaths, of which an atheistical politician said, that men were to be deceived with oaths, and children with rattles or toys.

Deceit and fraud two words signifying the same thing, to note the greatness and frequency of his deceits. Or one word may signify the deceit lurking in his heart, and the other the manifestation of it in external frauds and stratagems.

Under his tongue either,

1. In his heart, which is under the tongue. Or rather,

2. Under his fair and plausible speeches the

mischief here following is hid and covered. Withal he seems to allude to serpents, whose poison lies hidden under the tongue or within their teeth.

Mischief and vanity or rather, iniquity , as this word is oft rendered, or injury , the vexation or oppression of other men, which he covers with these fair pretences.

Poole: Psa 10:8 - In the lurking places of the villages // In the secret places // Are privily set In the lurking places of the villages not within the villages, which is not a fit place for lurking; but about them, in the ways bordering upon them,...

In the lurking places of the villages not within the villages, which is not a fit place for lurking; but about them, in the ways bordering upon them, or leading to them, as robbers use to do.

In the secret places that he may avoid the shame and punishment of men; which is the only thing that he fears.

Are privily set Heb. are hid . The sense is either,

1. He winketh as men do when they shoot their arrows at a mark. Or rather,

2. He watcheth and looketh out of his lurking-place, to spy what passengers come that way. He alludes still to the practices of robbers.

Poole: Psa 10:9 - As a lion in his den // He doth catch // When he draweth him As a lion in his den where he lurks and waits for prey. He doth catch or snatch , or seize upon , to wit, with violence, and to devour or destroy...

As a lion in his den where he lurks and waits for prey.

He doth catch or snatch , or seize upon , to wit, with violence, and to devour or destroy him.

When he draweth him or, by drawing him ; or, after he hath drawn him . He layeth snares for him, and when he takes him, tears him in pieces.

Poole: Psa 10:10 - he humbleth himself // That the poor may fall // By his strong ones Like a lion, (for he continues the same metaphor,) which gathereth himself together, and lies close upon the ground, partly that he may not be disco...

Like a lion, (for he continues the same metaphor,) which gathereth himself together, and lies close upon the ground, partly that he may not be discovered, and partly that he may more suddenly, and surely, and fiercely lay hold upon his prey. But for this translation, because this and is not in the Hebrew, and there is another and there prefixed to the first verb, some join that first verb to the end of the 10th verse, and render the place thus, he catcheth the poor by drawing him into his net, and breaks him to pieces , as that verb properly signifies. So there is only a detect of the pronoun, which is most frequent. And this makes the sense complete, which otherwise would be imperfect in that verse, and showeth us what he doth with his prey when he hath taken it. And this 10th verse begins very well with the next verb,

he humbleth himself or, he stoops, or bends himself.

That the poor may fall or, that he may fall (for this verb is sometimes taken actively, as Jos 11:7 Job 1:15 ) upon the poor; that having first crouched and lain down, and then of a sudden rising, he may leap and fall upon his prey, like a lion.

By his strong ones i.e. by his strong members, his teeth or paws. So it is an ellipsis of the noun substantive; whereof we have examples, as 2Sa 21:16 , new for a new sword ; and Psa 73:10 , full for a full cup ; and Mat 10:42 , cold for cold water .

Poole: Psa 10:11 - God hath forgotten // He hideth his face // He will never see it God hath forgotten to wit, the poor , Psa 10:10 ; or the humble, which we are taught to supply out of Psa 10:12 , where he saith, forget not the hum...

God hath forgotten to wit, the poor , Psa 10:10 ; or the humble, which we are taught to supply out of Psa 10:12 , where he saith, forget not the humble. He forgets and neglects all their oppressions and prayers, and doth not avenge their cause, as he hath said he would do; nor execute judgments upon their oppressors, as he hath sometimes done or been thought to do.

He hideth his face lest he should see. He takes no notice of their sufferings, lest he should be engaged to help them. He will not encumber himself with the care of things done upon earth, but leaves it wholly to men to manage their affairs as they think fit.

He will never see it to wit, the oppression of the poor, or the design of oppressors against them, which is the chief subject of the whole Psalm, and is particularly expressed Psa 10:10 .

Poole: Psa 10:12 - Lift up thine hand // Forget not the humble Lift up thine hand to rescue the poor, and to smite their oppressors with a hand stretched out and lifted up, that the blow maybe the greater: compar...

Lift up thine hand to rescue the poor, and to smite their oppressors with a hand stretched out and lifted up, that the blow maybe the greater: compare Exo 7:5 Isa 5:25 9:12 , &c.

Forget not the humble show by thy appearance for their vindication that thou dost remember and regard them.

Poole: Psa 10:13 - -- The sense is either, 1. What is the cause of his contempt of God? To which question the next words give an answer, Thy connivance makes him secure....

The sense is either,

1. What is the cause of his contempt of God? To which question the next words give an answer, Thy connivance makes him secure. Therefore show thyself. Or,

2. Why dost thou by giving them impunity suffer and occasion them to despise thee? Do so no longer. Which tacit desire he enforceth by representing their atheistical denial of God’ s providence.

Poole: Psa 10:14 - Thou hast seen it // Thou beholdest // To requite it with thy hand // with thy hand // Committeth himself // Of the fatherless Thou hast seen it or, but thou hast seen it , and therefore they are horribly mistaken, as they will find to their cost. For ; or, surely , as thi...

Thou hast seen it or, but thou hast seen it , and therefore they are horribly mistaken, as they will find to their cost. For ; or, surely , as this particle is oft used, as Job 8:6 Psa 73:18 .

Thou beholdest not as an idle spectator, but with an eye of observation and vindication, as it follows. Mischief and spite , i.e. all the injurious and spiteful or malicious carriages of wicked men towards those who are more righteous than they.

To requite it with thy hand Heb. to give (i.e. to restore or pay, the simple verb for the compound; which is usual in the Hebrew tongue) it (to wit, the mischief which they have done to others)

with thy hand i.e. by thy own immediate and extraordinary providence, because the oppressed were destitute of all other succours. Or, to put ( giving being oft used for putting , as hath been observed before) it in or into thy hand , that thou mayst have it always in thine eye, and under thy care and consideration, as the like phrase is evidently used, Isa 49:16 Therefore thou dost not and canst not forget it, but wilt certainly require it.

Committeth himself or, his matters or cause , i.e. the care of his person and righteous cause. Heb. he leaveth ; which word is used for committing to the trust of another, Gen 39:6 Job 39:14 Isa 10:3 .

Of the fatherless i.e. of such poor oppressed ones as have no friend nor helper; one kind of them being put for all the rest.

Poole: Psa 10:15 - Break thou // The arm // Seek out his wickedness // Till thou find none Break thou or, Thou wilt break . For it may be either a prayer or a prophecy. The arm i.e. his strength, the instrument of violence and mischief. ...

Break thou or, Thou wilt break . For it may be either a prayer or a prophecy.

The arm i.e. his strength, the instrument of violence and mischief.

Seek out his wickedness search for it so strictly, and punish these wicked atheists so severely.

Till thou find none i.e. no such wickedness, to wit, undiscovered and unpunished, or indeed left in the world, or at least in the church; which might happen, because those wicked men here spoken of should be generally either convinced or rooted out, and the rest should be warned and reformed by their example, and so this lewdness should cease out of the land, as the phrase is, Eze 23:48 . That is said to be sought for , and not found , which is utterly lost, as Job 20:7,8 Ps 37:36 Rev 16:20 18:21 . And this phrase is used both of good men, whose sins are taken away by God’ s grace and mercy, pardoning and purging them away, and of wicked men in the sense above mentioned.

Poole: Psa 10:16 - The Lord is King // For ever and ever // The heathen // Out of his land The Lord is King to whom it belongs to protect his subjects. Therefore thou wilt save the humble, and punish the oppressors. For ever and ever ther...

The Lord is King to whom it belongs to protect his subjects. Therefore thou wilt save the humble, and punish the oppressors.

For ever and ever therefore his people’ s case is never desperate, seeing he ever lives and reigns to help them, and therefore he will help them in his time sooner or later.

The heathen either,

1. Those impious Israelites who oppressed David and other good men, whom, although they were reputed Israelites by themselves and others, yet he might call them heathens for their heathenish opinions of God and his providence, and for their ungodly and unrighteous lives. Compare Isa 1:9 Amo 9:7 . Or,

2. The Canaanites, whom God as King of the world did expel or destroy, and gave their land to his people; by which great example he confirms his faith and hope for the future.

Out of his land i.e. out of Canaan, which God calls his land, Lev 25:23 , because he spied it out for them, Eze 20:6 , and gave it to them, and fixed his presence and dwelling in it.

Poole: Psa 10:17 - Thou hast heard the desire of the humble // Thou wilt prepare // Thou wilt cause thine ear to hear Thou hast heard the desire of the humble and therefore wilt still do it, being unchangeable and the same for ever. Thou wilt prepare or direct , o...

Thou hast heard the desire of the humble and therefore wilt still do it, being unchangeable and the same for ever.

Thou wilt prepare or direct , or fit , by thy grace and good Spirit, either that they may so pray as thou wilt hear, or that they may be made fit to receive the mercies which they desire; which when they are, they shall have their prayers heard. Or, thou wilt confirm or stablish (as this verb is oft used) their heart, to bear their present pressures, and to wait upon and hope and trust in thee for deliverance, until thou seest fit to hear and help them:

Thou wilt cause thine ear to hear in due time , though for a season thou seemest to turn a deaf ear to them. But this and the foregoing verb may be taken as a prayer, future verbs being oft used imperatively; prepare or stablish their hearts , (by giving them support and assurance of help in the time of need, and then,) cause thine ear to hear.

Poole: Psa 10:18 - To judge // The man of the earth // May no more oppress To judge i.e. to defend them, and give sentence for them, and against their enemies, as this word is used, Deu 32:36 Psa 7:8 135:14 . The man of the...

To judge i.e. to defend them, and give sentence for them, and against their enemies, as this word is used, Deu 32:36 Psa 7:8 135:14 .

The man of the earth i.e. earthly and mortal men, who are made of the dust, and must return to it, such as the oppressors of thy people are; who yet presume most audaciously and madly to contend with thee their Maker and Judge. Therefore it is time for thee to repress such insolency, and to show how unable they are to stand before thee.

May no more oppress to wit, the fatherless last mentioned.

Haydock: Psa 10:1 - -- The just man's confidence in God in the midst of persecutions.

The just man's confidence in God in the midst of persecutions.

Haydock: Psa 10:1 - -- Hebrew Lamnatseach lidavid, (Haydock) "to the master of music or, or to David." (Calmet) --- St. Jerome supplies the word psalm. That David, ...

Hebrew Lamnatseach lidavid, (Haydock) "to the master of music or, or to David." (Calmet) ---

St. Jerome supplies the word psalm. That David, or any other, should give the title of master of music to so great a prince may seem strange; and therefore the Vulgate may perhaps be as accurate. St. Jerome and Pagnin have "to the victor of David." Almost all agree that he composed this psalm (Haydock) when he began to be persecuted by Saul. He expresses his confidence in God; when his friends advised him to flee. (Calmet) ---

The Fathers take hence occasion to caution the faithful against the insidious speeches of those who pretend that they can procure greater security than the Church affords, (Haydock) and that they teach a doctrine of greater perfection. (Sts. Augustine, Jerome, &c.) (Calmet)

Haydock: Psa 10:2 - How // To the // Sparrow How. My friends.... say, &c. (Worthington) --- To the. Hebrew now, "to your mountain," as the words are joined which were formerly divided, whi...

How. My friends.... say, &c. (Worthington) ---

To the. Hebrew now, "to your mountain," as the words are joined which were formerly divided, while a v has been lost, and another placed instead of i, as we may gather from the ancient interpreters. (Chaldean; Syriac; St. Jerome, &c.) ---

Most people suppose that David's friends exhort him to withdraw: but he waits for the divine order. Others think (Calmet) that these are the words of his enemies, who wished to fill him with dismay, that he might retire among the Gentiles, and adore their idols, 1 Kings xxvi. 19. (Mariana) ---

Sparrow. Hebrew tsipor, any little "bird." (Haydock) (Proverbs xxvii. 8.) (Menochius) ---

Heretics false style their conventicles the mountains. (St. Augustine) (Worthington)

Haydock: Psa 10:3 - Quiver // Dark Quiver. Hebrew, "on the string," ready to shoot. (Calmet) --- But yether (Haydock) means "abundance," and may be well understood of the quiver. ...

Quiver. Hebrew, "on the string," ready to shoot. (Calmet) ---

But yether (Haydock) means "abundance," and may be well understood of the quiver. (Berthier) ---

Persecutors use all rigour, though they disguise the real cause of their resentment against the innocent. (Worthington) ---

Dark. Septuagint add "moon." (Menochius)

Haydock: Psa 10:4 - Made Made. In choosing me for king, Hebrew, "the foundations are, or shall be destroyed; and what shall the just do? or, what has the just man done?"...

Made. In choosing me for king, Hebrew, "the foundations are, or shall be destroyed; and what shall the just do? or, what has the just man done?" The foundations, both of religion and of the kingdom, depend on God's ordinances, as the Septuagint well explain. (Berthier) ---

Pagnin has, "the nets;" St. Jerome, "the laws." In these days of infidelity and rebellion, the just must experience the greatest perplexity. (Haydock) ---

If faith be lost, who shall be just? (Berthier) ---

Persecutors, and especially heretics, pull down what others have built. (Worthington)

Haydock: Psa 10:5 - Heaven // The poor man Heaven. This is the source of my confidence. (Calmet) --- The admirable mother of the Machabees suggested this consoling motive, (Berthier) to str...

Heaven. This is the source of my confidence. (Calmet) ---

The admirable mother of the Machabees suggested this consoling motive, (Berthier) to strengthen her youngest son, 2 Machabees vii. 28. Heaven is the temple of the Lord, (Haydock) though the tabernacle may be so styled here. See Psalm x. 8. (Calmet) ---

The poor man is not in Hebrew but it is chiefly of him that the psalmist speaks; (Berthier) and the Septuagint and Arabic (Calmet) seem to (Haydock) have read it. Eliphaz remarks, that God does not disregard human affairs, as the wicked supposed, Job xxii. 12. (Calmet) ---

If his eyes seem to be shut, his providence watcheth. (Worthington)

Haydock: Psa 10:6 - Trieth, interrogat Trieth, interrogat, which is rendered by examine, ver. 5. (Haydock) --- God juridically questions all, (Calmet) and makes them give an exact acco...

Trieth, interrogat, which is rendered by examine, ver. 5. (Haydock) ---

God juridically questions all, (Calmet) and makes them give an exact account of themselves, even of every idle word. (Haydock) ---

The word also means that he punishes, or chastises. (Calmet) ---

Hebrew, "the Lord trieth the just, but his soul hateth the wicked, and the lover of iniquity." (St. Jerome, &c.) (Haydock) ---

Yet the original may be explained in the sense of the Septuagint which is more beautiful and instructive; as the sinner will hardly believe that he is his own greatest enemy. (Berthier) ---

By continuing in sin he brings damnation on his soul. (Worthington)

Haydock: Psa 10:7 - Snares // Brimstone // Cup Snares. Wonderful expression! The wicked cannot escape. (Haydock) --- Brimstone, as he did upon Sodom, Genesis xix. 4., and Jude 7. --- Cup. ...

Snares. Wonderful expression! The wicked cannot escape. (Haydock) ---

Brimstone, as he did upon Sodom, Genesis xix. 4., and Jude 7. ---

Cup. At feasts, each person (Calmet) had his portion and his own cup. Dreadful indeed is the inheritance of the wicked. See Psalm xv. 5. (Berthier) ---

If God spare for a time, He must at last punish severely. (Worthington)

Haydock: Psa 10:8 - Righteousness Righteousness. As, on the other hand, (Haydock) the upright shall behold God, (Matthew v. 8.) while the wicked shall be driven into darkness (Calmet...

Righteousness. As, on the other hand, (Haydock) the upright shall behold God, (Matthew v. 8.) while the wicked shall be driven into darkness (Calmet) for all eternity. In vain do modern sophists pretend that hell will not last for ever because God is incapable of revenge, or of delighting in the torture of his creatures. They use the word revenge in a wrong sense. (Berthier) ---

God is not subject to any passion; but his justice requires that those should be eternally punished, whose will is always impious. (Haydock) ---

Can they shew that there will be room for repentance in the other world? (Berthier) or that the wicked would make use of it, if granted, since they would not repent as long as they lived? By the same arguments, they might as well prove that God could not punish at all. (Haydock) (Daniel iii. 27.)

Gill: Psa 10:1 - Why standest thou afar off, O Lord // why hidest thou thyself in times of trouble Why standest thou afar off, O Lord?.... This psalm begins with a complaint which proceeds on two general heads; the one is with respect to God, his di...

Why standest thou afar off, O Lord?.... This psalm begins with a complaint which proceeds on two general heads; the one is with respect to God, his distance from his people, and desertion of them in times of trouble, in this verse; and the other is with respect to the wicked in some following ones. God by his infinite essence and power is everywhere, and is never far off from any of his creatures; and though his glorious presence is in heaven, which, with respect to us on earth, is a land afar off, yet this hinders not but that there is often great nearness between God and his people; and when he stands afar off from them in their apprehensions, it is when he withdraws his gracious presence from them, and defers help and assistance to them, and does not immediately and directly come and visit them: this they cannot bear, they complain; they wonder that, seeing they are the objects of his love, this should be his manner of conduct towards them; they expostulate with him, and inquire for what end and upon what account he should so use them, and most earnestly desire that he would haste and come unto them and help them; see Psa 22:1;

why hidest thou thyself in times of trouble? when God seems to take no notice of his people, does not look upon them, but turns a deaf ear to them, he is said to hide his face, his eyes and ears, from them: and this is sometimes the case of the best of saints, as it has been of Job, David, Heman, and others; and though this is done in a sovereign way by God, who comes and goes when he pleases; for sensible communion with him as much depends upon his sovereign pleasure as the gift of his grace itself does; yet, generally speaking, the denial or withdrawing of his gracious presence is by way of resentment for some disagreeable conduct and behaviour of his people; and is consistent with his everlasting and unchangeable love to them, but is what fills them with grief and sorrow; nor can they: forbear making mournful complaints upon it; and this is aggravated when it is a time of trouble with them, either of soul trouble, by reason of the prevalence of unbelief, and the force of Satan's temptations; or of bodily affliction; though times of trouble here seem to design times of persecution, as may be concluded from the connection of these words with the following; and antichristian times are times of persecution: during the reign of antichrist, in which he is suffered to make war with the saints and overcome them; and during the church's being in the wilderness the space of one thousand two hundred and sixty days or years, God may seem to stand at a distance, and to hide himself from her.

Gill: Psa 10:2 - The wicked in his pride doth persecute the poor // let them be taken in the devices that they have imagined The wicked in his pride doth persecute the poor,.... The "poor" is the good and gracious man, who is commonly poor in this world's things, and is sen...

The wicked in his pride doth persecute the poor,.... The "poor" is the good and gracious man, who is commonly poor in this world's things, and is sensibly poor in spirit, or sensible of his spiritual poverty; or he is so called because "afflicted", as the word signifies; and he is afflicted because he is poor: these two characters generally go together. The "wicked" man is the wicked one, the lawless one, the man of sin, and son of perdition, antichrist, the great persecutor of Christ's poor saints and faithful witnesses, more or less, ever since he has been in power; and which arises from the "pride" of his heart, not bearing that any should refuse to pay homage to him, contradict his will, or dissent from him. The word s signifies to follow after, to pursue, as Jarchi, Aben Ezra, Kimchi, and Ben Melech, interpret it; and "to pursue hotly", as it is rendered in Gen 31:36; and denotes the vehemence and heat of his wrath and fury, with which antichrist persecutes the followers of the Lamb; hence persecution is compared to the heat of the sun, Mat 13:6; Some render the words, "through the pride of the wicked the poor is burned", or "the poor burns" t: which may be understood either literally, of the burning of the martyrs of Jesus by antichrist, as here in Queen Mary's days; and which was foretold, that some of the saints should fall by flame, as well as by sword, captivity, and spoil; and to which that part of the description of Christ answers, whose feet are said to be like fine brass, as if it burned in a furnace; and which is prefaced to the epistle to the church at Thyatira, which is an emblem of the apostate church: see Dan 11:33; or figuratively, of the poor saints burning with grief at the pride and wickedness of the man of sin, and with zeal for the honour and glory of God; see 2Co 11:29, Son 8:6;

let them be taken in the devices that they have imagined: we read the words as a petition; and so the sense is, let the wicked persecutors be taken in the wicked and crafty schemes which they have devised for the hurt of others, as they are, or will be; see Psa 9:15. But the psalmist is not yet come to petitions, nor does he until Psa 10:12; but is all along describing the wickedness of the wicked one. It seems better therefore to render the words as do the Septuagint and Vulgate Latin versions, "they are taken in the devices that they have imagined": and the meaning is, that the poor, who are persecuted by the wicked, are taken by their crafty schemes they lay for them, as Jarchi interprets it, and are put to death by them. So these words show the issue and event of persecution: and this sense best agrees with the boasted success of the wicked man Psa 10:3.

Gill: Psa 10:3 - For the wicked boasteth of his heart's desire // and blesseth the covetous, whom the Lord abhorreth For the wicked boasteth of his heart's desire,.... As antichrist does of his universal power over all bishops and princes, which his heart was long de...

For the wicked boasteth of his heart's desire,.... As antichrist does of his universal power over all bishops and princes, which his heart was long desiring after; of his being Christ's vicar, Peter's successor, and head of the church; and of having power in heaven, earth, and hell: he boasts of his wealth and riches, of the righteousness and merits of saints, of works of supererogation, a stock of which he pretends to have in his hands to dispense to others: he boasts of his own holiness and infallibility, and of miracles, signs, and lying wonders done by his creatures, and of his great success in destroying those that oppose him; see Rev 18:7. The words may be rendered, "the wicked praiseth himself for the desire of his heart" u, so the Chaldee paraphrase; to which agrees Jarchi's gloss,

"wicked Esau praiseth himself, because he hath obtained the desire of his soul:''

and thus it is usual for proud, haughty, wicked men, as the Assyrian monarch, Nebuchadnezzar, and so the man of sin, to ascribe whatsoever they have or do to their own power and prudence; see Isa 10:12, Dan 4:30. Or they may be rendered, "he praiseth the wicked for his heart's desire" w; or for his lusts, for his indulging them: for a wicked man not only delights in committing sin himself, but he also takes pleasure in those that do it; and some of the antichristian party have even wrote in commendation of the most unnatural lusts;

and blesseth the covetous, whom the Lord abhorreth: the covetous man is one that makes no use of what he has but for himself; and oftentimes withholds that which is meet from himself, as well as from others; and who makes use of unlawful ways to get, retain, and increase wealth, and is never satisfied: such an one God abhors, because he is an idolater, he has other gods before him; he worships his gold, be sets his affection on it, places his confidence in it, and expects protection and security from it, to a neglect of divine Providence; and yet the wicked man blesses him, calls his covetousness frugality and good husbandry; ascribes what he has to his diligence, care, and industry, and bestows gifts upon him. The words may be rendered, "the covetous man blesses himself" x; with the good things he has laid up for many years; he pronounces himself blessed, and promises himself a great deal of happiness, in futurity; and ascribes all he has to his own hands. Or, "the covetous man curses, he abhors the Lord" y; for the same word in the Hebrew language signifies to bless and curse, Job 1:5, which Aben Ezra on the place observes; and it is applicable enough to antichrist, who opens his mouth in blasphemy against God, to blaspheme his name, his tabernacle, and them that dwell in heaven; see Rev 13:6.

Gill: Psa 10:4 - The wicked, through the pride of his countenance, will not seek after God // God is not in all his thoughts The wicked, through the pride of his countenance, will not seek after God,.... We supply it, "after God"; as do the Targum and Kimchi on the place: t...

The wicked, through the pride of his countenance, will not seek after God,.... We supply it, "after God"; as do the Targum and Kimchi on the place: the sense is, he will not seek to God for counsel or assistance, he will not pray unto him; which is the character of every unregenerate man, Rom 3:11; or, he will not inquire into the will of God, to know what is right or what is wrong, but will do what seems best in his own eyes: and this arises from the pride of his heart, which shows itself in his countenance, in his proud and haughty look. It is said of the little horn, who is antichrist, that he has a look more stout than his fellows, Dan 7:20. The words may be rendered, "the wicked inquires not into the height of his anger"; so Ainsworth observes; that is, of God's anger; he is not concerned about it; he neither fears God nor regards men. Jarchi's sense of the words is,

"all his thoughts say unto him, God will not inquire into everything that I shall do, for there is no judgment.''

God is not in all his thoughts; nor in any of them, for they are evil continually; and if he does at any time think of him, his thoughts of him are wrong; he thinks he is altogether such an one as himself: or, "all his thoughts are, there is no God" z: though he does not choose to say so, he thinks so; at least, he wishes it may be so; and he works himself into such impiety and atheism as to deny the providence of God, and thinks that he does not govern the world, nor concern himself with what is done below; that he takes no notice of men's actions, nor will call them to an account for them; and that there will be no future state or judgment, in which secret as well as open things will be made manifest: or, as the Chaldee paraphrase glosses it, "that all his thoughts are not manifest before the Lord".

Gill: Psa 10:5 - His ways are always grievous // thy judgments are far above, out of his sight // as for all his enemies, he puffeth at them His ways are always grievous,.... To God and to his people; or, "his ways cause terror" a, so Aben Ezra; make men fear; as antichrist has made the who...

His ways are always grievous,.... To God and to his people; or, "his ways cause terror" a, so Aben Ezra; make men fear; as antichrist has made the whole world tremble at him, Rev 13:4; or, "his ways are defiled", as the Septuagint and Vulgate Latin render it; for to him is nothing pure, his mind and conscience being defiled, Tit 1:15; or, "his ways always remain" b; they are always the same, there is no change in them for the better: or they "prosper" c as Jarchi interprets it; and this is sometimes stumbling to the saints, Jer 12:1;

thy judgments are far above, out of his sight: meaning either the laws, statutes, and commandments of God, which are not taken notice of by him; but his own decrees or orders are set in the room of them; or the examples of punishment inflicted on wicked men, as on the old world, on Sodom and Gomorrah, the Egyptians, and other nations; these are not regarded, when they should be a terror to him;

as for all his enemies, he puffeth at them; who are the poor saints, and are looked upon by antichrist as feeble creatures, and all their efforts against him and his kingdom are treated with contempt: he blows upon them, and suggests that he can cause them to fall with the breath of his mouth, or strike them down with a straw or a feather; see Psa 12:6.

Gill: Psa 10:6 - He hath said in his heart // I shall not be moved // for I shall never be in adversity He hath said in his heart,.... To and within himself, he thought in his own mind; for the thought is the word or speech of the mind, λογος ενδ...

He hath said in his heart,.... To and within himself, he thought in his own mind; for the thought is the word or speech of the mind, λογος ενδιαυετος;

I shall not be moved; from his prosperous and happy condition, abounding: with riches and honours; from his seat of empire, over kings, princes, and the nations of the world; flattering himself that it would never be otherwise with him than it is: even "to generation and generation", I shall not be moved; so the words may be rendered;

for I shall never be in adversity, or "in evil" d: meaning either the evil of sin; so asserting his innocence, wiping himself clean of all iniquity, claiming to himself the title of "holiness" itself, and the character of infallibility; giving out that he is impeccable, and cannot err; when he is not only almost, but altogether, in all evil; and is ο ανομος, the lawless and wicked one, the man of sin, who is nothing but sin itself. The Targum paraphrases the whole thus; "I shall not be moved from generation to generation from doing evil"; and so it is a boast of impiety, and that none can restrain him from it, no one having a superior power over him; see Psa 12:4. Or the evil of affliction, or calamity; wherefore we render it "adversity", so Jarchi and Aben Ezra understand it: the note of the former is,

"evil shall not come upon me in my generation,''

or for ever; and the latter compares it with Num 11:15; Kimchi and Ben Melech interpret it of long life. It is a vaunt of antichrist, promising himself a continuance of his grandeur, ease, peace, and prosperity; in which he will be wretchedly disappointed. The language and sense are much the same with that of the antichristian Babylon, Rev 18:7.

Gill: Psa 10:7 - His mouth is full of cursing // and deceit and fraud // under his tongue is mischief and vanity His mouth is full of cursing,.... Or, "he has filled his mouth with cursing" e God and good men, his superiors, himself and others. The word signifies...

His mouth is full of cursing,.... Or, "he has filled his mouth with cursing" e God and good men, his superiors, himself and others. The word signifies "an oath"; and may design either a profane oath, taking the name of God in vain; or an oath on a civil account, a false oath, taken with a design to defraud and deceive others, as follows, and intends perjury; and this, as applicable to antichrist, regards his mouth speaking great things and blasphemies against God, and uttering curses and anathemas against the saints, Rev 13:5;

and deceit and fraud; such as flattery and lying, which are both used by him with an intention to impose upon and deceive. The apostle, in Rom 3:14; renders both these words by one, "bitterness"; which may be said of sin in general, which is a very bitter thing; though it is rolled as a sweet morsel in the mouth of a wicked man, yet in the issue it is bitterness to him: and it is applicable to sinful words, which are bitter in their effects to those against whom they are spoken, or who are deceived and imposed upon by them: and, as they refer to antichrist, may have respect to the lies in hypocrisy spoken by him, and to the deceitfulness of unrighteousness, by which he works upon those that perish, 1Ti 4:2;

under his tongue is mischief and vanity; alluding to serpents, who have little bags of poison under their teeth; see Psa 140:3; Kimchi and Ben Melech observe, that the heart is under the tongue, being lower than it, and so denotes the wickedness which that is full of, and devises continually, and is latent in it until discovered; and is mischievous iniquity, injurious to God, and the honour of his law, and to fellow creatures; and especially to the saints, whose persons, characters, and estates, are aimed at; but in the issue it is all vanity, and a fruitless attempt, being blasted by God, and overruled for good to him; see Isa 54:17;

Gill: Psa 10:8 - He sitteth in the lurking places of the villages // in secret places doth he murder the innocent // his eyes are privily set against the poor He sitteth in the lurking places of the villages,.... Which were by the wayside, where thieves and robbers harboured, and out of which they came, and ...

He sitteth in the lurking places of the villages,.... Which were by the wayside, where thieves and robbers harboured, and out of which they came, and robbed passengers as they came by. The word f signifies "palaces" or "courts": and so it is rendered by the Chaldee paraphrase and Syriac version; and so the allusion is not to mean thieves and robbers, but to persons of note and figure. Hence the Septuagint and Vulgate Latin, Arabic, and Ethiopic versions, render it, "he sitteth in lurking places with the rich"; and may be fitly applied to the pope and his cardinals. Antichrist sits in the temple of God, and by his emissaries gets into the villages, the particular churches and congregations of saints, where they lie in ambush to do mischief, to corrupt their faith, worship, and manners; and like thieves and robbers enter in to steal, kill, and destroy;

in secret places doth he murder the innocent; the harmless lambs and sheep of Christ; who, though they are not without sin in themselves, yet are innocent with respect to the cause and the things for which they suffer: these are the saints and prophets and martyrs of Jesus, whose blood is shed by antichrist; and the taking away of their lives is reckoned murder with God; and is so styled in the Scriptures, Rev 9:21; though the antichristian party call it doing God good service, and impute it to zeal for the good of holy church; and yet this they choose to do in secret, by private massacres, or by the inquisition; which having condemned men to death, delivers them over to the secular power to execute the sentence on them: just as the Jews delivered Christ to the Roman governor, to shift off the sin and blame from themselves; murder being what no one cares to be known in, or chargeable with;

his eyes are privily set against the poor: the word חלכה, rendered "poor", is used nowhere but in this psalm, in which it is used three times, here, and in Psa 10:1; and in the plural number in Psa 10:10. It is translated "poor" both in the Chaldee paraphrase and Septuagint version, and in those that follow them. In the Arabic language it signifies "black" g, and may design such who are black by reason of persecution and affliction, who go mourning all the day long on account of sin, their own and others; and because of the distresses and calamities of the church and people of God. These the eyes of the wicked watch and observe, and are set against them to do them all the mischief they can; their eyes are full of envy and indignation at them, though it is all in a private and secret way. The allusion is to thieves and robbers, who hide themselves in some secret place, and from thence look out for them that pass by, and narrowly observe whether they are for their purpose, and when it will be proper to come out and seize upon them.

Gill: Psa 10:9 - 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 He lieth in wait secretly as a lion,.... The first beast in Rev 13:2; is said to have a mouth like a lion, and the second beast in Psa 10:11; spake li...

He lieth in wait secretly as a lion,.... The first beast in Rev 13:2; is said to have a mouth like a lion, and the second beast in Psa 10:11; spake like a dragon; and both design one and the same, antichrist, in his twofold capacity, civil and ecclesiastical; this metaphor of the lion lying in wait secretly for his prey denotes the insidious methods used by antichrist to destroy the faithful witnesses of Christ; who lies like a lion

in his den, in the temple of God, now become a den of thieves;

he lieth in wait to catch the poor: to snatch and carry them away captive as his prey; see Rev 13:10;

he doth catch the poor when he draweth him into his net; this metaphor is taken from fowlers, who spread nets, into which they allure and draw the birds and catch them. The allurements, snares, and nets, which antichrist lays to catch the poor saints and people of God in, are the riches and honours of this world, great pretensions to holiness, devotion; and religion, and many lying signs and wonders.

Gill: Psa 10:10 - He croucheth and humbleth himself // that the poor may fall by his strong ones He croucheth and humbleth himself,.... As the lion before he leaps and seizes on his prey, and as the fowler creepeth upon the ground to draw the bir...

He croucheth and humbleth himself,.... As the lion before he leaps and seizes on his prey, and as the fowler creepeth upon the ground to draw the bird into his net and catch it; so the antichristian beast has two horns like a lamb; though he has the mouth of a lion, and speaks like a dragon, he would be thought to be like the Lamb of God, meek, and lowly, and humble, and therefore calls himself "servus servorum", "the servant of servants"; but his end is,

that the poor may fall by his strong ones; the word for "poor" is here used, as before observed on Psa 10:8, in the plural number, and is read by the Masorites as two words, though it is written as one, and is by them and other Jewish writers h interpreted a multitude, company, or army of poor ones, whose strength is worn out; these weak and feeble ones antichrist causes to fall by his strong ones; either by his strong decrees, cruel edicts, and severe punishments, as by sword, by flame, by captivity and by spoils, Dan 11:33; or by the kings of the earth and their armies, their mighty men of war, their soldiers, whom he instigates and influences to persecute their subjects, who will not receive his mark in their right hands or foreheads, Rev 13:15. It is very observable, that those persecuted by antichrist are so often in this prophetic psalm called "poor"; and it is also remarkable, that there were a set of men in the darkest times of Popery, and who were persecuted by the Papists, called the "poor" men of Lyons: the whole verse may be rendered and paraphrased thus, "he tears in pieces", that is, the poor, whom he catches in his net; "he boweth himself", as the lion does, as before observed; "that he may fall", or rush upon; with his strong ones, his mighty armies, "upon the multitude of the poor".

Gill: Psa 10:11 - He hath said in his heart, God hath forgotten // he hideth his face // he will never see it He hath said in his heart, God hath forgotten,.... Meaning either his own sins, because they are not immediately punished; wherefore he hopes to go on...

He hath said in his heart, God hath forgotten,.... Meaning either his own sins, because they are not immediately punished; wherefore he hopes to go on for ever with impunity, but will be mistaken, for God will remember the iniquities of Babylon, and render to her double, Rev 18:5; see Amo 7:17; or else the poor ones he oppresses; for though they seem for a while to be forgotten by God, they are not, a book of remembrance is written for them;

he hideth his face; that is, from his poor saints, which is true oftentimes; but then the use the wicked one makes of it is bad, namely, to insult them on that account, and to imagine that it is grateful to God, and doing him good service, to afflict and persecute them; and that God will never regard them, nor return to them more, as follows;

he will never see it; or them; he will never more look upon the poor, he will no more regard them, and take notice of them and their afflictions; than which nothing is more false; for though he hides his face for a moment, yet with everlasting kindness will he gather them to himself; and he beholds all their oppressions and afflictions, and not as a bare spectator; he sympathizes with them, and delivers them out of them. Or "he will never" the wickedness committed by the wicked; which is a very foolish thought, since what is done in the dark, and in the most secret manner, is seen by God, the darkness and the light are alike to him; he is all-seeing and ever-seeing, and everywhere seeing; and he it is that has made the eye, and shall not he see? Psa 94:5; the sense of the whole in general is, that God takes no notice of good men or bad men, nor of what is done by either of them; he does not concern himself with the affairs of this world, which is an impious denial of divine Providence; see Eze 9:9.

Gill: Psa 10:12 - Arise, O Lord // O God, lift up thine hand // forget not the humble Arise, O Lord,.... See Psa 3:7; O God, lift up thine hand; either on the behalf of his people, to help and deliver them; his hand may be said to be...

Arise, O Lord,.... See Psa 3:7;

O God, lift up thine hand; either on the behalf of his people, to help and deliver them; his hand may be said to be let down when their enemies prevail, and to be lifted up or exalted when it does valiantly, and works salvation for them; so when Moses's hands were let down Amalek prevailed, and when his hands were lifted up Israel prevailed, Exo 17:11; or against their enemies, to strike them, to inflict punishment upon them, as God's hand is said to be stretched out against the Egyptians, and to lie upon them, when he sent his plagues among them, Exo 7:4; and a dreadful thing it is to fall both into and under the hand of the living God, and to feel the weight of the lighting down of his arm with indignation. The Targum understands it as a gesture of swearing; see Gen 14:22; and paraphrases it, "confirm the oath of thine hand"; either sworn in wrath against his enemies, or in love to his people; either of which is sure and certain, and according to the immutable counsel of his will;

forget not the humble; the followers of the meek and lowly Jesus, the Lamb of God, by which character the saints are distinguished from the antichristian party, Rev 14:4; these are such who are made so by the Spirit of God, who in conversion brings down the pride and haughtiness of man, that Christ and his grace may be alone exalted; these have the meanest thoughts of themselves, and the best of others; their motto is,

"less than the least of all saints, and the chief of sinners;''

they envy not the gifts and graces of others, and ascribe all they have and are to the free grace of God; they are not easily provoked, they patiently bear injuries, and quietly submit to the adverse dispensations of Providence: the word in the original text is read "humble", but written "afflicted": both characters generally meet together in the people of God; See Gill on Psa 9:12; this prayer for the humble is a prayer of faith; for though the humble may seem to be forgotten by God, they are not, they are precious in his sight; he dwells among them, he gives more grace unto them, he comforts them when disconsolate, he feeds them when they are hungry, he teaches and guides them when they want direction, he lifts them up when they are cast down, and beautifies them with salvation.

Gill: Psa 10:13 - Wherefore doth the wicked contemn God // he hath said in his heart, thou wilt not require it Wherefore doth the wicked contemn God?.... God may be said to be contemned or despised, when his being, perfections, and providence are denied, or cal...

Wherefore doth the wicked contemn God?.... God may be said to be contemned or despised, when his being, perfections, and providence are denied, or called in question, or abused, Psa 10:9; when his word is derided, the great things of his law are counted as a strange thing Hos 8:12, and the truths of his Gospel are reckoned foolishness; and instead of these, the decrees, doctrines, and traditions of men, are set up, as by antichrist; and when his ministers, and especially his Son, are treated with disdain, Luk 10:16;

he hath said in his heart, thou wilt not require it, or "seek it" i; or inquire after it, his iniquity; the sense is, that God will make no inquiry after sin, and bring it into judgment, unto account, and under examination; or will not make inquisition, that is, for blood, for the blood of the saints and martyrs of Jesus, shed by antichrist; or will not require it at his hands, or recompense vengeance for it: all which is false and vain; the contrary to it will be found true.

Gill: Psa 10:14 - Thou hast seen it // for thou beholdest mischief and spite // to requite it with thy hand // the poor committeth himself unto thee // thou art the helper of the fatherless Thou hast seen it,.... Though the wicked say God will never see, Psa 10:11; he sees all things in general, all men and all their actions; all are man...

Thou hast seen it,.... Though the wicked say God will never see, Psa 10:11; he sees all things in general, all men and all their actions; all are manifest and open to him, and everything in particular, especially the wickedness of men; even that which is said or thought in the heart;

for thou beholdest mischief and spite; that mischief which arises from spite or malice in the heart; God beholds the inward principle from whence it proceeds, as well as that itself; the mischief devised in the heart, on the bed, and which lies under the tongue, designed against the people of God, either to the injury of their characters and estates, or to their bodies, and even to their souls, as much as in them lies, proceeding from implacable malice and enmity to them;

to requite it with thy hand: of power, to retaliate it upon their own heads, to render tribulation to them that trouble the saints, which is but a righteous thing with God: or "to put it in thy hand" k; and the sense is, that God looks upon all the injuries the wicked out of spite devise to do to his people, and puts them in his hand, that they may be ever before him, and always in his sight, and he will take a proper opportunity of avenging them. The Targum interprets it of God's rewarding good men, as well as punishing the wicked, paraphrasing the whole thus,

"it is manifest before thee that thou wilt send sorrow and wrath upon the wicked; thou lookest to render a good reward to the righteous with thy hand;''

the poor committeth himself unto thee: his body, and the outward concerns of life, as to a faithful Creator; his soul, and the spiritual and eternal welfare of it, as to the only Saviour and Redeemer; he commits all his ways to him, as the God of providence and grace; and at last he commits his spirit to him at death, as to his covenant God and Father: the words may be rendered, "the poor leaveth upon thee" l; that is, he leaves himself and his upon the Lord; he leaves his burden on him, he casts all his care upon him, as he is advised and encouraged to do; he leaves his cause with him to plead it for him, who will plead it thoroughly and maintain it: the phrase is expressive of the poor's faith and hope in God; hence the Chaldee paraphrase renders it, "on thee will thy poor ones hope"; for the supply of their wants, and for help and assistance against their enemies;

thou art the helper of the fatherless; God is the Father of them, provides for them, supplies, supports, and defends them; nor will he in a spiritual sense leave his people orphans or comfortless, but will visit and help them; see Psa 68:5;

Gill: Psa 10:15 - Break thou the arm of the wicked and the evil man // seek out his wickedness till thou find none Break thou the arm of the wicked and the evil man,.... His power and strength, so that he shall not be able to hold the sword, to strike a blow, or d...

Break thou the arm of the wicked and the evil man,.... His power and strength, so that he shall not be able to hold the sword, to strike a blow, or do any hurt to the people of God; see Eze 30:21. This prayer is in some measure already fulfilled in antichrist, the man of sin, or pope of Rome; though his kingdom is not broke to pieces; as it will be when Christ's kingdom shall be more visibly set up, to which reference is had in Psa 10:16; see Dan 2:44; yet his strength is weakened, his arm is broken, he has not the power he had, nor can he tyrannise and do the mischief he once did: "but as for the evil man" m, for so the words should be read, there being an "athnach" under the word "wicked", which ends the proposition there:

seek out his wickedness till thou find none; which designs a thorough search after sin, full punishment of it, and the entire ruin and destruction of the wicked; and the sense is, that God would make a strict inquiry into the wickedness of the man of sin, which he promised himself he would not, Psa 10:13; and that he would punish him and his followers to the uttermost for it, until there should not be one of the antichristian party found upon earth; with which sense agrees Psa 10:16; see Psa 104:35.

Gill: Psa 10:16 - The Lord is King for ever and ever // the Heathen are perished out of his land The Lord is King for ever and ever,.... Christ was King from everlasting, and during the Old Testament dispensation he was promised and prophesied of...

The Lord is King for ever and ever,.... Christ was King from everlasting, and during the Old Testament dispensation he was promised and prophesied of as King; and he had a kingdom when he was here on earth, though not of this world; nor was it with observation. At his ascension to heaven, and session at the right hand of God, he sat down upon the same throne with his Father, and was made or declared Lord and Christ, and appeared more visibly in his kingly office; and in the latter day it will be yet more manifest that he is King of saints, and when indeed he will be King over all the earth, and his kingdom will be an everlasting one: he will have no successor in it, nor will any usurper obtain any more; the devil, beast, and false prophet, will be cast into the lake of fire; all antichristian states will be destroyed, and all authority, rule, and power, put down; nor can his kingdom ever be subverted, he must reign till all enemies are put under his feet; he will reign to the end of the present world, and with the saints a thousand years in the new heaven and earth, and in the ultimate glory to all eternity; nor will his government cease when he shall have delivered up the kingdom to the Father, only the mode of the administration of it. Here begins the song of praise; the reign of Christ is matter of joy; see Psa 97:1;

the Heathen are perished out of his land: not the seven nations which were driven out of the land of Canaan, to make way for the people of Israel, that was long ago; nor the wicked and degenerate Jews, called the Heathen, Psa 2:1; compared with Act 4:27; on whom, and on whose temple, city, and nation, Christ's native land, wrath is come to the uttermost; and they are perished out of it: nor hypocrites out of churches, which are Christ's property; but the antichristian party out of the world, which is Christ's land by creation, as God, and by the gift of his father to him, as Mediator. The followers of antichrist are called Gentiles, and the nations of the earth, Rev 11:2; and these will be no more; they will be utterly destroyed, when the man of sin shall be consumed with the breath of Christ's mouth and the brightness of his coming. The seventh vial will clear the world of all the remains of Christ's enemies: this also is cause of rejoicing, Psa 132:16.

Gill: Psa 10:17 - Lord, thou hast heard the desire of the humble // thou wilt prepare their heart // thou wilt cause thine ear to hear Lord, thou hast heard the desire of the humble,.... See Psa 10:12; for the coming of Christ's kingdom, and that the kingdoms of this world may become ...

Lord, thou hast heard the desire of the humble,.... See Psa 10:12; for the coming of Christ's kingdom, and that the kingdoms of this world may become his; for the destruction of antichrist, and for the avenging the blood of the saints. The prayers of God's people sometimes lie in inward and secret desires of the soul, and are not expressed in words; and these desires are all before the Lord, and are well known unto him; yea, such prayers of the heart, and which come from it, are principally regarded by him; they being his own preparation, as is suggested in the next clause, and the breathings of his Spirit; and especially the desires of humble souls are regarded, whose prayers he never despises, nor sends them away empty, but fills with his good things;

thou wilt prepare their heart; for prayer, by pouring a spirit of grace and supplication on them, impressing their minds with a sense of things to be prayed for, and drawing out the desires of their souls unto them, and making intercession for them with groanings according to the will of God, and so helping their infirmities; and it is God's work to prepare the heart for prayer, as well as to put words into the mouth, Pro 16:1; or "thou wilt direct their heart" n; to the object of prayer, himself, and to the things to be prayed for, for they know not what to pray for, nor how as they should; and to what may encourage to it, as the love of God, the covenant of grace, the person, blood, and righteousness of Christ: or "confirm" or "establish their heart" o; strengthen and fix them, that they be not wavering and doubtful, but certain and assured of success, believing that their desires will be fulfilled in God's own time;

thou wilt cause thine ear to hear; God has an ear to hear the prayers of his people, nor is his ear heavy that it cannot hear; his ears are open to the cries of righteous ones; nor will he ever turn a deaf ear to them, but will give an answer in his own time and way; which is an instance of his sovereign grace and goodness. These words express the faith of the psalmist in God being a God hearing and answering prayer, particularly in things relating to the ruin of antichrist and his followers, and to the kingdom and glory of his son Jesus Christ.

Gill: Psa 10:18 - To judge the fatherless and the oppressed // that the man of the earth may no more oppress To judge the fatherless and the oppressed,.... That is, God will cause his ear to hear the cries of his people, so as to avenge the wrongs done to the...

To judge the fatherless and the oppressed,.... That is, God will cause his ear to hear the cries of his people, so as to avenge the wrongs done to the fatherless, and them that are oppressed by the man of sin; see Rev 11:18;

that the man of the earth may no more oppress: or "terrify" p, the dear children of God, and faithful witnesses of Christ, as he has done; for by "the man of the earth" is not meant carnal worldly men in general, "the wicked of the earth", as the Targum renders it; who are so called because their original is from the earth, and they dwell in earthly tabernacles, and shall return to the earth again, and are earthly minded men, and have much of this world's things; and are therefore sometimes called the men and children of this world, and who, generally speaking, are oppressors of the saints; and who shall cease to be so in the latter day, when the kingdom shall be given to the saints of the most High; but particularly the man of sin, the Romish antichrist, seems intended, who is the beast that is risen up out of the earth, Rev 13:11; and so the words may be rendered here, "the man out of the earth" q; whose kingdom and government is an earthly one, and is supported by the kings of the earth, and with earthly power and grandeur, and with earthly views and worldly ends: he has been the great oppressor and terrifier of the poor people of God; but when Christ comes to avenge them on him, he will no more oppress, he will be taken and cast alive into the lake of fire; see Rev 13:10. The words may be rendered according to the accents thus, "to judge the fatherless and the oppressed; he shall not add any more": for there is an "athnach" which makes a proposition "under" עוד, "any more": and the sense is, God shall so thoroughly avenge the injuries of the fatherless and the oppressed, that there will be no need to add thereunto or repeat the vengeance, it will be an utter destruction; and then follows another distinct end of causing his ear to hear, namely, "to shake terribly the man of the earth", or "to shake terribly man from off the earth" r, the man of sin, as before; see Isa 2:19; or, as Jarchi interprets the words, "to beat and break in pieces"; that is, antichrist and his kingdom; so Montanus.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 10:1 Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil ve...

NET Notes: Psa 10:2 Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been spec...

NET Notes: Psa 10:3 Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is ̶...

NET Notes: Psa 10:4 Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height...

NET Notes: Psa 10:5 Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident o...

NET Notes: Psa 10:6 Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one cou...

NET Notes: Psa 10:7 Heb “under his tongue are destruction and wickedness.” The words translated “destruction and wickedness” are also paired in Ps...

NET Notes: Psa 10:8 Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in antic...

NET Notes: Psa 10:9 The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.

NET Notes: Psa 10:10 Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and...

NET Notes: Psa 10:11 Heb “God forgets, he hides his face, he never sees.”

NET Notes: Psa 10:12 Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 1...

NET Notes: Psa 10:13 Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of ...

NET Notes: Psa 10:14 The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (s...

NET Notes: Psa 10:15 Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל (bal), which is used...

NET Notes: Psa 10:16 The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to ...

NET Notes: Psa 10:17 Heb “you make firm their heart, you cause your ear to listen.”

NET Notes: Psa 10:18 Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנ&...

Geneva Bible: Psa 10:1 Why standest thou afar off, O LORD? [why] hidest thou [thyself] in ( a ) times of trouble? ( a ) As soon as we enter into affliction, we think God sh...

Geneva Bible: Psa 10:3 For the wicked ( b ) boasteth of his heart's desire, and blesseth the covetous, [whom] the LORD abhorreth. ( b ) The wicked man rejoices in his own l...

Geneva Bible: Psa 10:6 He hath said in his heart, I shall not be moved: for [I shall] ( c ) never [be] in adversity. ( c ) The evil will not touch me, (Isa 28:15) or else h...

Geneva Bible: Psa 10:8 ( d ) 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. ...

Geneva Bible: Psa 10:10 He croucheth, [and] humbleth himself, that the ( e ) poor may fall by his strong ones. ( e ) By the hypocrisy of them who have authority the poor are...

Geneva Bible: Psa 10:12 ( f ) Arise, O LORD; O God, lift up thine hand: forget not the humble. ( f ) He calls to God for help, because wickedness is so far overgrown that Go...

Geneva Bible: Psa 10:13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not ( g ) require [it]. ( g ) Therefore you must punish their blasphemy.

Geneva Bible: Psa 10:14 Thou hast seen [it]; for thou beholdest mischief and spite, to ( h ) requite [it] with thy hand: the poor committeth himself unto thee; thou art the h...

Geneva Bible: Psa 10:15 Break thou the arm of the wicked and the evil [man]: seek out his wickedness [till] thou find ( i ) none. ( i ) For you have utterly destroyed him.

Geneva Bible: Psa 10:16 The LORD [is] King for ever and ever: the ( k ) heathen are perished out of his land. ( k ) The hypocrites or such as live not after God's law, will ...

Geneva Bible: Psa 10:18 ( l ) To judge the fatherless and the oppressed, that the man of the earth may no more oppress. ( l ) God helps when man's help ceases.

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Psa 10:6 - A Libation To Jehovah One Saying From Three Men The wicked hath said in his heart. I shall not be moved.'--Psalm 10:6. Because He is at my right hand, I shall not be moved...

MHCC: Psa 10:1-11 - --God's withdrawings are very grievous to his people, especially in times of trouble. We stand afar off from God by our unbelief, and then complain that...

MHCC: Psa 10:12-18 - --The psalmist speaks with astonishment, at the wickedness of the wicked, and at the patience and forbearance of God. God prepares the heart for prayer,...

Matthew Henry: Psa 10:1-11 - -- David, in these verses, discovers, I. A very great affection to God and his favour; for, in the time of trouble, that which he complains of most fee...

Matthew Henry: Psa 10:12-18 - -- David here, upon the foregoing representation of the inhumanity and impiety of the oppressors, grounds an address to God, wherein observe, I. What h...

Keil-Delitzsch: Psa 10:1-2 - -- The Psalm opens with the plaintive inquiry, why Jahve tarries in the deliverance of His oppressed people. It is not a complaining murmuring at the d...

Keil-Delitzsch: Psa 10:3-4 - -- The prominent features of the situation are supported by a detailed description. The praett . express those features of their character that have b...

Keil-Delitzsch: Psa 10:5 - -- This strophe, consisting of only three lines, describes his happiness which he allows nothing to disturb. The signification: to be lasting (prop. st...

Keil-Delitzsch: Psa 10:6-7 - -- Then in his boundless carnal security he gives free course to his wicked tongue. That which the believer can say by reason of his fellowship with Go...

Keil-Delitzsch: Psa 10:8 - -- The ungodly is described as a lier in wait; and one is reminded by it of such a state of anarchy, as that described in Hos 6:9 for instance. The pic...

Keil-Delitzsch: Psa 10:9 - -- The picture of the רשׁע , who is become as it were a beast of prey, is now worked out further. The lustrum of the lion is called סך Jer 25:3...

Keil-Delitzsch: Psa 10:10-11 - -- The comparison to the lion is still in force here and the description recurs to its commencement in the second strophe, by tracing back the persecut...

Keil-Delitzsch: Psa 10:12-13 - -- The six strophes, in which the consecutive letters from מ to צ are wanting, are completed, and now the acrostic strophes begin again with ק . ...

Keil-Delitzsch: Psa 10:14 - -- Now comes the confirmation of his cry to God: It is with Him entirely different from what the ungodly imagine. They think that He will not punish; b...

Keil-Delitzsch: Psa 10:15-16 - -- The desire for Jahve's interposition now rises again with fresh earnestness. It is a mistake to regard דּרשׁ and מצא as correlative notions....

Keil-Delitzsch: Psa 10:17-18 - -- Still standing on this eminence from which he seems to behold the end, the poet basks in the realisation of that which has been obtained in answer t...

Constable: Psa 10:1-18 - --Psalm 10 This psalm is a prayer for immediate help in affliction. It contains a powerful description of ...

Constable: Psa 10:1-11 - --1. Description of the wicked 10:1-11 10:1 The psalm begins with two questions that voice the psalmist's frustration as much as his ignorance. David co...

Constable: Psa 10:12-18 - --2. Cry for vengeance 10:12-18 10:12-15 David appealed to God to act for the righteous against the wicked. He could not understand why God allowed the ...

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Tafsiran/Catatan -- Lainnya

Evidence: Psa 10:3-6 The thoughts of sinners . Scripture gives us insight into the thoughts of the unsaved: 1) His pride keeps him from seeking God. Any admittance of guil...

Evidence: Psa 10:4 The reason that the proud don’t seek after God is that they don’t want to—they will not seek after God because they don’t want to leave their ...

Evidence: Psa 10:18 All men who are eminently useful are made to feel their weakness in a supreme degree. CHARLES SPURGEON

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Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Garis Besar) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 10 (Pendahuluan Pasal) Overview Psa 10:1, David complains of the wicked; Psa 10:12, He prays for remedy; Psa 10:16, He professes his confidence.

Poole: Psalms (Pendahuluan Kitab) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 10 (Pendahuluan Pasal) THE ARGUMENT This Psalm contains David’ s complaint unto God against his malicious enemies, especially those of his own people, whose wicked a...

MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 10 (Pendahuluan Pasal) (Psa 10:1-11) The psalmist complains of the wickedness of the wicked. (Psa 10:12-18) He prays to God to appear for the relief of his people.

Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 10 (Pendahuluan Pasal) The Septuagint translation joins this psalm with the ninth, and makes them but one; but the Hebrew makes it a distinct psalm, and the scope and sty...

Constable: Psalms (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Garis Besar) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 10 (Pendahuluan Pasal) INTRODUCTION TO PSALM 10 This psalm in the Septuagint version, and those that follow it, is a part and continuation of the preceding psalm, and mak...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


TIP #16: Tampilan Pasal untuk mengeksplorasi pasal; Tampilan Ayat untuk menganalisa ayat; Multi Ayat/Kutipan untuk menampilkan daftar ayat. [SEMUA]
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