Albert Barnes Commentary Psalms 10

Why do you stand afar off, O Lord? - That is, what is the reason why you do this? The thought upon which this is based is that God might be expected to interpose in a time of trouble, and that His aid might then be looked for. Yet, in this case, He seemed to be an indifferent spectator of the sorrows and afflictions of the wronged and oppressed. This filled the mind of the writer with surprise, and he could not account for it, especially in view of the character of the person or persons who had wronged the author of the psalm.

“To stand afar off” in such circumstances, is an attitude of indifference and unconcern—as when others do not come near us if we are sick, or are bereaved, or are in circumstances of poverty and want. That man should do this would have produced no surprise in the mind of the writer; that God should do it was something that filled him with wonder.

Why do you hide yourself? - As if God concealed himself or kept away. He did not manifest himself, but seemed to let the afflicted man suffer alone.

In times of trouble - Affliction, sorrow, persecution. The particular trouble referred to here was that which was produced by the machinations of the enemy or enemies whose character is described in the following verses. The question, however, is put in a general form, as if it were strange and unaccountable that God should ever fail to interpose in time of trouble. How often has there been occasion to ask this question in our world!

The wicked in his pride – Margin: “In the pride of the wicked he doth.” The margin is a literal translation of the Hebrew, but the sense is the same. The meaning is, that the fact that the wicked persecuted the poor, in the case referred to, was to be traced to his pride, haughtiness, ambition; that is, in pursuing his own selfish and ambitious purposes, he became utterly regardless of the rights and comforts of others. He esteemed their interest and happiness as unworthy of regard in comparison with his own aims and purposes, and trampled down all their rights in prosecuting his own ends.

The term “wicked” here – in the original in the singular number, רשׁע rāshâ‛ — though perhaps used collectively – means properly the wicked one, or the wicked man, and doubtless refers to some enemy that David had in his eye, and from whom he was at that time suffering wrong. It is not possible now to ascertain with certainty who this was; but as the whole description proceeds in the singular number (Psalms 10:3–11), it is most natural to suppose that this refers to one individual.

Doth persecute the poor – עני ידלק yid^elaq ‛ânı̂y. Professor Alexander renders this, “burns the sufferer.” Luther, muss der Elende leiden – “must the afflicted suffer.” DeWette: angstigen sich die Elenden. The Latin Vulgate: “When the impious (man) is proud, the poor (man) is burned:” incenditur pauper. So the Septuagint. Gesenius (Lexicon) supposes it means, to burn with anguish. Horsley renders it, “In the exaltation of the impious one the helpless is consumed.” But it seems to me that our common version has expressed the true sense. The word rendered persecuteth – דלק dâlaq – means properly to burn, to flame; then to burn with love, with anger; then to burn after anyone, to persecute. See it explained in the notes at (Psalms 7:13).

According to the most natural application of the word here, it would seem to mean, “In the pride of the wicked, he persecutes the poor or the afflicted;” that is, he burns after him; he is inflamed against him; he hotly pursues him. The word poor in this place – עני ‛ânı̂y – means the afflicted; the crushed; the downtrodden; those in circumstances of humiliation and poverty. The psalmist doubtless refers to himself as a poor and persecuted man; and the time in his life would seem to be when he was without a protector or friend, probably before he came to the throne.

Let them be taken in the devices that they have imagined – The artifice, plan, or scheme, which they have formed. That is, they have formed a scheme to take advantage of, or to destroy others; and the psalmist prays that, as a just retribution, this very calamity may come upon them. No man could have a right to complain if the mischief and wrong which he had devised for others should be brought upon himself; and if it were certain that this in all cases would occur, there could be nothing that would so effectually deter men from wrongdoing.

The psalmist, then, simply prays that justice might be done. (Compare to Psalms 5:10, note; and Psalms 7:15-16, notes). The plural form of the verb is used here, but it is not certain that the psalmist had more than one enemy in view, for on expressing his feelings toward that one enemy he may have designed to use language which would be applicable to all in similar circumstances.

For the wicked boasts of his heart’s desire - Margin, as in Hebrew, soul’s. The main idea in this verse seems to be that he is a boaster—a man who makes some proclamation about himself as being superior to others, and who, in that proportion, looks with disdain or contempt on others. He vaunts himself, or makes an ostentatious display of something on which he prides himself, such as wealth, strength, beauty, talent, prowess, etc. The particular thing here, it would seem, of which he boasted was his natural inclinations: the propensities and passions of his soul. That is, he took pride in himself—in his own passions, desires, lusts, and tastes—and made a boastful display of them, as if he regarded them as something honorable, or as something fitted to excite admiration in others.

This is not a very uncommon characteristic of wicked men; at least it is found in a certain class of wicked men. They pride themselves in whatever they have in their character that is special, or that is their own, for the very reason that it is theirs; and they become so shameless that they do not hesitate publicly to boast of that which should be regarded as a disgrace. A certain class of young men are very apt to boast of passions and practices which should cover their faces with the burning blush of shame.

And blesses the covetous - Margin, “the covetous blesses himself, he abhors the Lord.” Professor Alexander renders this, “And winning (that is, when he wins) blesses, despises Jehovah.” In other words, he hypocritically thanks God for his success, but despises Him in his heart. This probably expresses the correct idea. The word rendered “the covetous”—בצע botsē‛—is a participle, from the verb—בצע bâtsa‛—to cut in pieces; then, to plunder, to spoil; and then, to be greedy after gain.

Here, the natural construction would seem to be to refer it not to another, as one who was covetous, but to himself, as greedy, or as succeeding in the object of his desire; as referring to the fact that he obtained his heart’s desire, and as showing what his feelings were then. He was filled with evil desires, and was so shameless of them that he openly avowed them; and when he obtained the object of his wishes, he did what is here denoted by the word “bless”—as will be explained directly.

The idea in the mind of the writer seems to be that he cherished the desire, and made no secret of it, and obtained the object of his wishes. The natural explanation of the manner in which he did this is that it was by plunder, rapine, or spoil, for this would be most literally expressed by the word used. (Proverbs 15:27; Jeremiah 6:13; Jeremiah 8:10; Ezekiel 22:12). It might be, however, by unjust gains, or dishonest dealing (1 Samuel 8:3; Isaiah 33:15; Isaiah 57:17). The word “bless” here may mean, as in the margin, blesses himself; or, as Professor Alexander supposes, may mean that he blesses the Lord—that is, renders hypocritical thanks for his success, and professes to acknowledge that all is the gift of God, while at the same time he expresses contempt for Him, and despises Him in his heart.

If the usual meaning of the word “bless” is to be retained, however, it would seem to be most in accordance with the spirit of the passage that he should bless himself—that is, his own talents, skill, power; in other words, that he should attribute all his success to himself.

The idea does not seem to be that he was even professedly a religious man, but that he was a proud and vain boaster who attributed all success to himself, and despised God and His claims. It has been supposed by some, however, and with plausibility (DeWette, and others), that the word rendered “bless” here—ברך bērēk—as in Job 1:5, Job 1:11, and Job 2:9, means, not to bless, but to curse. (See the notes at Job 1:5). DeWette renders it, “Der Rauber lastert schmahend Jehovah.” This seems to me to be the true idea—that this braggart or braggadocio did not make any pretensions to religion, but was a profane man, and one who despised God and abhorred His cause.

Whom the Lord abhors - Or, more correctly, despises, or abhors the Lord. That is, he makes shameless boast of his own corrupt and base passions; when he is successful he makes no acknowledgment to God, but curses Him and despises or contemns Him in his heart. A correct rendering then of the whole would be, “And having obtained, he curses—he despises Jehovah.” Coverdale renders this, “The covetous blesses himself, and blasphemes the Lord.” We have thus an example of most finished and shameless depravity—but alas! one that was not found in the time of David only.

The wicked, through the pride of his countenance - In consequence of his pride; or, his pride is the reason for what is stated here. The “pride of his countenance” is a phrase used because pride shows itself mainly in the countenance, or in a lofty air and manner. The purpose is to state the influence of pride in producing the effect specified here.

Will not seek after God - The phrase “after God” is supplied by the translators. Something clearly is to be supplied, and it is plainly something relating to God: either that the wicked man will not seek after God in prayer, or that he will not inquire after the proofs of His existence and attributes, or that he will not seek His favor, or that he will not endeavor to know the divine will.

All this would be implied in seeking after God, and this is undoubtedly the state of mind referred to here. The sinner is unwilling, in any appropriate way, to acknowledge God.

God is not in all his thoughts - The margin says, “Or, all his thoughts are, There is no God” (Psalms 14:1). The literal translation is: “No God (are) all his thoughts.” The margin has undoubtedly expressed the meaning better than the translation in the text, since the spirit of the passage is not that the sinner had no thought of God, but that he thought wrong.

The fact that he would not seek God, and that he had said that God had forgotten (Psalms 10:11), shows that he had some thoughts of God. The language here is properly expressive of belief or desire: either that all his thoughts were that there is no God (i.e., that this was the result of all his meditations and reasonings on the subject) or that he wished that it might be found to be so.

The language will admit of either construction, and in either sense, it would express the thoughts of the wicked. It is both a matter of practical belief and a matter of desire; the language of the wicked is, “No God.” The wicked wish that there were none; he practically believes that there is none. The entire verse, then, expresses the prevailing feelings of a sinner about God:

• That he wishes there were none, and practically believes that there is none; and
• That the reason or ground of these feelings is pride. Pride will prevent him from seeking God in the following ways:
  1. It makes him unwilling to recognize his dependence upon any being;
  2. It makes him unwilling to confess that he is a sinner;
  3. It makes him unwilling to pray;
  4. It makes him unwilling to seek aid from anyone, even God, in the business of life, in the prosecution of his plans, or in sickness and affliction;
  5. It makes him unwilling to accede to the terms of reconciliation and salvation proposed by God—unwilling to repent, to believe, to submit to His sovereignty, to acknowledge his indebtedness to mere grace for the hope of eternal life.

Pride is at the root of all the atheism, theoretical or practical, on earth; at the root of all the reluctance to seek the favor of God; at the root, therefore, of the misery and wretchedness of the world.

His ways are always grievous - His paths; his manner of life; his conduct toward God; his dealings with men. The word rendered “are grievous,” יחילוּ yāchiylû, has been variously rendered. The Latin Vulgate renders it, “His ways are defiled.” So does the Septuagint. Coverdale renders it, “His ways are always filthy.” Professor Alexander, “His ways are firm.” So DeWette, “Es gelingen seine Wege.” Horsley, “His ways are confident.” This variety in interpretation arises from the ambiguity of the original word, חול chûl. The meaning of this word, as given by Gesenius, is to turn around, to twist, to whirl; and therefore:

1. To dance;
2. To be whirled, or twisted upon anything;
3. To twist oneself with pain, or to be in pain;
4. To bear or bring forth;
5. To tremble, to quake;
6. To be strong or stable, as things twisted are.

Therefore, he translates this passage, “his ways are firm, or stable, that is, all his affairs prosper.” But it seems plain to me that this is not the idea in the mind of the psalmist. He is not dwelling on the prosperity of the wicked, or on the result of his conduct, but on his character. In the previous verses, he had stated some of the traits in his character, and the subsequent verses continue the description; therefore, it is natural that we should expect to find some special feature of his character referred to here, and not an allusion to the stability of his affairs.

It seems to me, therefore, that the exact idea here is that his ways, or his modes of feeling and conduct, were always perverse, forced, and hard; that there was always something tortuous and unnatural about him; that he was not straightforward and honest; that he did not see things as they are, and did not act in a plain and upright manner.

Thy judgments - Your laws; or, the principles of your government.

Are far above out of his sight - They are out of the range of his vision. He does not see them. His thoughts grovel on the earth, and he is never elevated in his views so as to see the great principles of truth.

As for all his enemies, he puffeth at them - He treats them with contempt and scorn, as if he had no fear of them, or as if he were entirely confident of his own ability to overcome them. This is an illustration of his pride and self-confidence, for it is the characteristic of the proud and self-confident to boast in this manner. The word rendered “puffeth” means to breathe, to blow; and the idea here is that he acted as though he could sweep them away with a breath.