1. Here, he describes the progress of the wicked.

First, he describes the cause of their wickedness. Second, he describes their wickedness itself, beginning with his mouth is full of cursing. Third, he implores God’s help against it, starting at arise, O Lord God.

The cause of their wickedness is twofold:

a permissive cause,
and an inducing cause. The second is where he says, for the sinner is praised.

He makes three points about the permissive cause.

He describes the divine concealment, which seems to be a cause for the evil of acting wickedly. For because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil ([Reference Ecclesiastes 8:11]). And so he adds, why, O Lord, have you retired far away from us, in that you do not punish those afflicting us, and seem to neglect us in our wants—that is, at the time when you should bring help.
Or in our wants means that it is opportune for you to do this, since by it the saints advance to merit eternal life.
He then describes the effect of this concealment: while the wicked man is proud.

He describes two effects upon evil people.

One is pride, because they are not immediately punished by God. And so he says, the wicked man is proud in his powers.

The poor one is set on fire—that is, he is afflicted.

Or he is set on fire spiritually when he considers the pride of the wicked and their sins. The zeal of your house has eaten me up ([Reference Psalms 69:9]).

The thirdThis is actually the second effect of the divine concealment upon the evil. effect is that they are caught in the counsels which they devise, since their counsels will ultimately destroy them. His own iniquities take the wicked himself, and he is holden with the cords of his sins ([Reference Proverbs 5:22]).

2. For the sinner is praised. Here he sets forth three causes that induce one to sin.

The first is adulation.
The second is contempt of God, at for he has said in his heart.
The third is presumption, at God has forgotten.

He makes three points about this adulation.

First, he describes the adulation;
Second, its effect;
Third, the divine mercy.

Now, according to the gloss, sinners are praised on account of two types of sin—namely, for carnal concupiscence among one another and for injustice against neighbors—and so they are proud.Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:138–39.

But according to Jerome: for he is praised, and so he has provoked by what he desires, in regard to concupiscence, and the unjust in regard to injustice against his neighbor.Pseudo-Jerome, Breviarium in Psalmos (Patrologia Latina [Migne], vol. 26).

Jerome’s text has, the avaricious man. Another text has, the plunderer. Woe to you who call evil good ([Reference Isaiah 5:20]), for so it happens.

The sinner has provoked the Lord, that is, he has stirred him to wrath.

Jerome has all of this as one sentence, and another begins at the sinner according to the multitude. But it is possible to read it, according to the multitude of his wrath he will not seek him, either because he punishes less than is deserved or because, in the greatness of his wrath, he does not punish right away, so that he may punish more severely in the future.

Or, according to their wrath, namely that of the sinner, he, God, will not seek the sin.

3. God is not before his eyes. Above, the psalmist described some causes of the wickedness of the wicked: one was permissive, since God retired far away, and the second was encouraging, namely, a flattering tongue.

Here he sets forth other motivating causes, which are the intrinsic causes. There are two:

contempt of God,
and individual presumption. He talks about the second when he says, he has said in his heart.

He makes two points about the first.

He notes that the wicked person does not think about God.
He notes that the wicked person does not fear God’s judgments: your judgments are removed.

Regarding the first, he lays out two things:

his turning away from God, or his contempt of him,
and the effects of this ignoring: his ways are filthy.

Therefore, he says, God is not before his eyes. Jerome has, in his thoughts, because he does not think about him at all, and he continues this thought: the sinner will not seek God, since he is not in his sight, that is, in his intention or thought. They have said to God, “Depart from us; for we desire not the knowledge of your ways” ([Reference Job 21:14]).

The effect is that his ways are defiled, that is, vile, at all times. The ways of the sinner are his thoughts or desires. For wisdom will not enter into a malicious soul, nor dwell in a body subject to sins (). And they are said to become defiled through sin or likeness to the sinners of earlier times.

This can be said allegorically about the Antichrist but morally about sinners. Because God is not in their intention, they turn to temporal things, in which the soul becomes defiled insofar as it is mixed up in those things which are lower than the soul. But the soul mingled with God, who is better than the soul, is not defiled but purified. Her filthiness is in her feet; she remembered not her last end ([Reference Lamentations 1:9]). Let their way be dark and slippery: and let the angel of the Lord persecute them ([Reference Psalms 35:6]). They have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water ([Reference Jeremiah 2:13]).

Jerome has, his ways are in travail, because sinners propose to do many things: “Soul, you have much goods laid up for many years . . . eat . . . be merry.” But God said to him, “You fool, this night your soul shall be required of you” ([Reference Luke 12:19–20]).

He has conceived sorrow and brought forth iniquity ([Reference Psalms 7:15]). In clinging to temporal things he does not hold fast to one, since it is not sufficient, and for this reason he thinks of many things.

4. Your judgments are removed. Here he describes how they despise the divine judgment.

First, he describes the cause.
Second, he shows its effect, at he shall rule over all his enemies.

Your judgments, that is, your favors, are removed from his sight, that is from his mind and memory, and so he will not fear, since he does not think about them. Evil men understand not judgment ([Reference Proverbs 28:5]). But those who seek God pay attention to everything. They turned away their eyes that they might not see heaven ([Reference Daniel 13:9]).

But Jerome’s text has, in a convoluted way, they will despise all their enemies, as if to say they do not believe the judgments of God.

And he shall rule; add, “in his heart.”

Or, sometimes the evil do rule over their enemies by the permission of God.(Compare to ST I, q. 19, a. 12, resp.) And this is the reason why they do not know the divine judgments. He shall triumph over kings, . . . the wicked does compass about the righteous; therefore wrong judgment proceeds ([Reference Habakkuk 1:10], 4).

Another cause is presumption about themselves. And they presume two things. First is stability: he has said in his heart, “I shall not be moved from generation to generation,” that is, my dominion shall not pass from one nation to another, nor will I inflict many evils.

I shall not be moved, that is, I shall not lose prosperity. You have made your yoke exceedingly heavy, and you have said, “I shall be a lady for ever” ([Reference Isaiah 47:6–7]).

Jerome has, and he said, “Forever I will go from generation to generations without evil,” that is, I will never suffer evil. I sit a queen, and am no widow ([Reference Revelation 18:7]).

And the gloss explaining Luke 3 says that the sinner, desiring to perpetuate his name, will not achieve it through celebrity and fame.

Without evil, that is, I will not do evil.

Or, I shall not be moved, that is, I will not come to the possession of homes without evil, violence, and injustice. And so the Antichrist will act, according to the gloss.Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:140).

Or, I the Antichrist, shall not be moved, that is, I am restless, from generation to generation, without evil, namely, I will act in accord with what is allowed.

5. His mouth is full of cursing. Here he describes the advance of the wicked.

First, in the heart, which has already been spoken about.
Second, in word.
Third, in deed: he sits in ambush.

He puts down two things about the first point:

The sin of the mouth, which is committed in three ways. Sometimes it is done by speaking ill of God or neighbor, which is to break forth in blasphemy. They have blasphemed the Holy One of Israel ([Reference Isaiah 1:4]). And sometimes they only partly speak ill, when they are held back by fear. Sometimes, it is by breaking forth in insults, and this is the mouth full of bitterness. According to the gloss, bitter words and threats.Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:140). Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you ([Reference Ephesians 4:31]). Sometimes it is committed by deceiving, and this is full of deceit. Neither revilers, nor extortioners, shall inherit the kingdom of God ([Reference 1 Corinthians 6:10]). Lest any root of bitterness springing up trouble you, and thereby many be defiled ([Reference Hebrews 12:15]).
He describes the root of the heart, under his tongue, that is, the work lies hidden in the interior of hearts.

The gloss says, that is, iniquity.Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:140). For he plans to accomplish the iniquity at which he labors. They have labored to commit iniquity ([Reference Jeremiah 9:5]). For when wickedness is sweet in his mouth, he will hide it under his tongue ([Reference Job 20:12]).

Or, labor, since he thinks to bring labor and sorrow on others; sorrow, that is, disaster following from his labor. The lips of a man have spoken lies, and your tongue utters lies and iniquity ([Reference Isaiah 59:3]).

6. Here he shows the advance of the evil in regard to the body, and he makes two points about this.

He sets down their advance.
He sets down the end of the advance: in his net.

Regarding the first, he does three things.

He describes those with whom he waits in ambush: with the rich.
He describes against whom: that he may kill the innocent.
He describes how he lies in ambush: he lies in wait in secret.

Therefore, he says that the evil, not satisfied with speech, labor to accomplish mischief, so he sits in ambush, thinking how to harm others.

He lies in secret, because of his deceit. Many are the snares of the deceitful ().

With the rich, that is, as advisers. The wild ass is the lion’s prey in the wilderness: so the rich eat up the poor ().

Jerome has, near the entrance way, that is, his own room.

Against whom does he show himself to be? Certainly against the innocent: that he may kill the innocent, bodily or spiritually. The innocent and righteous you shall not slay ([Reference Exodus 23:7]).

And he is against the poor: his eyes are upon the poor man. Why do you consume my people, and grind the faces of the poor? ([Reference Isaiah 3:15]).

The gloss has, the Antichrist will take counsel with the rich against the poor.

Jerome has, his eye is on the strong, since the poor are strong not in temporal things, but in spiritual. My enemy has beheld me with terrible eyes ([Reference Job 16:10]).

7. He lies in wait. Here, he describes three ways of lying in ambush.

First, he gives an image: like a lion in his den, namely, as the evil princes oppress the poor. As a roaring lion, and a hungry bear, so is a wicked prince over the poor people ([Reference Proverbs 28:15]).

Second is the manner of lying in wait: he lies in ambush that he may catch. The words of the wicked are to lie in wait for blood ([Reference Proverbs 12:6]).

Or: he lies in wait that he may catch the poor man, that is, the goods of the poor through violence and fraud.

He adds the mode of snatching: while he draws, by luring with promises or violence or fraud. She drew him away with the flattery of her lips ([Reference Proverbs 7:21]).

8. In his net he will bring him down. Here he describes two things:

what his attempt achieves;
and the cause: for he has said.

For according to the sinner’s intention, his attempt achieves the downfall of the poor: in his net. But, according to the plan of God, it achieves first his loss of power, thus: he will crouch. For it happens that those who are warlike in the beginning are afterwards diverted to pleasures, and so, having been weakened, are cast out. And so the Philosopher says that those preserving their dominion should not raise their children delicately.(Compare to Aristotle, Politics 7.17, 1336a.) You did bow yourself to women (). They are all gone aside ([Reference Psalms 14:3]).

It will lead, second, to a complete fall. Pride goes before destruction ([Reference Proverbs 16:18]), since being lifted up is the sign of a fall.

The gloss explains this passage as being about the Antichrist.

Jerome has it differently: when he attracts him to his snare, he crushes and subdues him and attacks him powerfully with his strength.

A lion first strikes down a captured animal. Second, he subdues it. Third, he crouches over it. For the reason is the false security which he has conceived.

First, it is about the past, since God has forgotten, that is, the sinner.

On the contrary: say not in your heart, “I shall be hidden from God, and who shall remember me from on high?” (). The Most High will not remember my sins. And he understands not that his eye sees all things ().

Second, it is about the future. He has turned away his face not to see to the end. The clouds are his covering ([Reference Job 22:14]).

9. Arise, O Lord God. Above, the psalmist carefully followed the order of human iniquity; here, as though impelled by zeal and crying out, he begs for divine help against this kind of evil.

First, he begs for help.
Second, he brings forward prayers and examples of being heard: forget not.
Third, he predicts that he will be heard: break the arm.

He asks for one thing and presupposes another.

He asks that he rise up: arise. The Lord seems to sleep when he allows the good to be afflicted. He rises up when he frees them. Arise, arise, put on your strength, O Zion ([Reference Isaiah 52:1]).

He supposes the divine power: let your hand be exalted in power. He speaks using the image of an angry person who strikes, desiring to strike down the enemy who lifts his hand against him. Lift up your hand over the strange nations, that they may see your power (). Let your hand be exalted, and let them not see. Let the envious people see, and be confounded ([Reference Isaiah 26:11]).

He puts down the reasons: forget not the poor.

Notice that because this psalm was written against sinners persecuting the just, it always describes both the malice of the sinner and the affliction of the just.

Therefore, he describes the reasons first. Second, he shows them to be effective: you see it.

And he puts down two reasons:

one on the part of the just,
and another on the part of the evil: why has he provoked?

Therefore, he says, let it be exalted, since what the wicked say—that you have forgotten the poor—sometimes seems to be true. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget you ([Reference Isaiah 49:15]). If I do not remember you, let my tongue cleave to the roof of my mouth ([Reference Psalms 137:6]).

The other reason is on the part of the evil, who sin more gravely if they are not punished. For because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil ([Reference Ecclesiastes 8:11]).

And so he says, why, as if to say, “The wicked have provoked God by sinning because they do not believe that they will be punished by him.” He walks about the poles of heaven, and he does not consider our things. And you say, “What does God know?” and he judges as though through a mist ([Reference Job 22:14], 13). God has forsaken the earth ([Reference Ezekiel 8:12]).

10. You see it. He strengthens the reasons.

First, he strengthens the second reason, saying, for you alone see the labor which the evil inflict on the good, so that from it you may deliver, that is, in the future, them into your hands—that is, into the hands of your justice. You have them now in the hands of your power but do not now exercise your justice. Sinners are ignorant of this, since the way in which your providence works is unknown to them. When he sees iniquity, does he not consider it? ([Reference Job 11:11]). With him is strength and wisdom; he knows both the deceiver, and he who is deceived. He brings counselors to a foolish end, and judges to insensibility ([Reference Job 12:16–17]). How incomprehensible are his judgments ([Reference Romans 11:33]).

Or, into your hands could mean “into the hands of your sons.” Knowing that the Father had given all things into his hands ([Reference John 13:3]).

Or, according to Augustine, this verse was spoken by the wicked, who has said in his heart, “He—that is, God—will not require it.”Augustine, Expositions on the Psalms 9.30 (Corpus Christianorum Series Latina, 38:72).

And again, he said, for you see labor. Sometimes a prelate sees the guilt of someone under him and, fearing the labor or even being punished himself by the one he punishes, does not punish him. And so he says, the wicked has said, “O God, you do not punish, since labor and sorrow do not pursue you.” But the first reading is better.

11. To you. Here he confirms the first reason, as if to say, “You should not forget, since to you is the poor man left, so he looks to you for help against his enemy.” Rejoice, and give praise together, O you deserts of Jerusalem, for the Lord has comforted his people ([Reference Isaiah 52:9]). Those who have nothing in the world but God alone look for their help only from God. But as we know not what to do, we can only turn our eyes to God ([Reference 2 Chronicles 20:12]). But he speaks particularly, for people in this world often defend themselves through riches. They that trust in their wealth, and boast themselves in the multitude of their riches ([Reference Psalms 49:6]). And sometimes they defend themselves through relatives, friends, and defenders, but those who do not have these are left to God.(Compare to ST I-II, q. 69, a. 3; II-II, q. 188, a. 7.) And so he says, to you is the poor man left. He shall deliver the poor out of his distress ([Reference Job 36:15]). I wept previously for him who was afflicted, and my soul had compassion on the poor ([Reference Job 30:25]). We are orphans and fatherless ([Reference Lamentations 5:3]). I am become as a man without help ([Reference Psalms 88:4]). And if this is true of the one who is poor in the necessities of life, how much more is it true of the one who is poor in spirit. This is in regard to the first point.

In regard to the second, he says, you will be a helper to the orphan, who does not have a defender. A father of the fatherless, and a judge of the widows ([Reference Psalms 68:5]). For my father and my mother have forsaken me, but the Lord has taken me up ([Reference Psalms 27:10]).

12. Break the arm. Here he announces that his prayer will be heard.

First, in regard to sinners.
Second, in regard to the poor, at the Lord has heard the desire of the poor.

He makes two points regarding the first.

He announces the end of the power of evil people, by which they were doing evil.
He announces the end of the evil people themselves.

In regard to the first, he says, break the arm of the sinner who sins against God. The Lord has broken the staff of the wicked, the rod of the rulers that struck the people ([Reference Isaiah 14:5–6]). And of the malignant who sins against his neighbor. The arms of the wicked shall be broken ([Reference Psalms 37:17]). From the wicked, their light shall be taken away, and their high arm shall be broken ([Reference Job 38:15]).

But sometimes it happens that a tyrant does evil, and although he is swallowed up, his evil deeds persist. But this is not so here, since his sin shall be sought, and shall not be found. That is, the work of his sin itself passes away but not its guilt, so the punishment of the sinner remains.

Or: his sin shall be sought, and shall not be found in the world. Today he is lifted up, and tomorrow he shall not be found (). Sometimes God allows people to sin because of the good which he will bring forth from it, as the suffering or patience of the martyrs comes through the anger of the tyrant.(Compare to ST I, q. 22, a. 2, ad 2.) And so a place for the evil is found on earth, but in heaven sin will not be found to have any use.

But how will this happen?

Since the kingdom of God cannot be taken away, the evil shall be purged from it: the Lord shall reign to eternity, which encompasses all ages, yes, forever and ever, that is, eternally.

Or unto the age which follows this age. His power is an everlasting power that shall not be taken away, and his kingdom that which shall not be destroyed; and you evil ones shall perish from the land of the living ([Reference Daniel 7:14]). Like the dust which the wind drives away from the face of the earth ([Reference Psalms 1:4]). I have seen the wicked highly exalted, and lifted up like the cedars of Lebanon. And I passed by, and lo, he was not: and I sought him, and his place was not found ([Reference Psalms 37:35–36]).

13. The Lord has heard the desire. Here, he predicts that the poor will be heard, and he puts down three things.

The hearing, at the desire.
In what he heard them, at to judge.
With what fruit, at that man may no more presume.

Regarding the first, he shows that the poor are heard effectively, since God gives them what they desire. To the righteous their desire shall be given ([Reference Proverbs 10:24]). Sometimes, they are heard in their particular desires, as the saints are heard in regard to those things which they most desire. Likewise, he has heard the preparation, quickly. Before they call, I will hear ([Reference Isaiah 65:24]). He shall call upon me, and I will answer him ([Reference Psalms 91:15]).

Now, he has heard them in this, that he judges for the fatherless since he was fatherless. He shall judge the poor with justice, and shall reprove with equity for the meek of the earth ([Reference Isaiah 11:4]), namely, the humble. He is called humble who does not rely on his own virtue. They have not judged the cause of the poor ([Reference Jeremiah 5:28]). He gives judgment to the poor ([Reference Job 36:6]).

And with what fruit? That man, having been frightened, may no more presume. This is not good, since it is pride. If I was not humbly minded, but exalted my soul: as a child that is weaned ([Reference Psalms 131:2]). Also, we will magnify our tongue ([Reference Psalms 12:4]).

Commentaries

Albert Barnes

On Psalms 10:1

John Calvin

On Psalms 10:1

John Gill

On Psalms 10:1

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Matthew Henry

On Psalms 10:1–11

Thomas Aquinas

On Psalm 10:1–18