Psalm 10:11-13 – Psalm 10:14-15

Psalm 10:11-13

Psalm 10:11-13

11. He hath said in his heart, God hath forgotten it: he hideth his face that he may never see it. 12. Arise, O Jehovah God, lift up thine hand: forget not the poor. 13. Why do the wicked despise God? He saith in his heart, Thou wilt not require it.

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, (Isaiah 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. Whence it comes to pass, that they live in a state of constant security, 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.

Note 224. “Or il faut noter que les meschans voyans que tout leur vient ‘X souchair sont tellement estat de leur prosperite, qu’ils se sont a croire que Dieu est aucunement obligd a eux.” — Fr.

Note 225. “Qu’ils vivent sans crainte ne souci de l’advenir.” — Fr. “That they live without any fear or concern about the future.”

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, 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. 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.

Note 226. “Et prenent plaisir kassop et rendre leur conscience stupide, afin de se flatter en leurs vices.” — Fr.

Note 227. “Retournans d’eux mesmes a bien considerer ce qui enest a la verite.” — Fr.

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, 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. 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.

Note 228. “A leur plaisir n’estimans pas que jamais il les amenast le conte.” — Fr.

Note 229. “Au rang des hommes.” — Fr. “To the rank of men.”

Psalm 10:14-15

Psalm 10:14-15

14. Thou hast seen it; for thou considerest mischief and vexation, that thou mayest take the matter into thine own hand: upon thee shall the poor leave, for thou wilt be the helper of the fatherless. 15. Break thou the arm of the wicked and the evil man; thou shalt seek his wickedness, and shalt not find it.

Note 230. “Oppression.” — Fr.

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, 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, 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.

Note 231. “Se reeulent le plus loin de Dieu qu’ils peuvent.” — Fr.

Note 232. “Sera de nulle utilite et comme un speculation maigre.” — Fr.

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.

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.