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Commentary on Psalms 10 verses 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 feelingly is God's withdrawing his gracious presence (Psa 10:1): "Why standest thou afar off, as one unconcerned in the indignities done to thy name and the injuries done to the people?" Note, God's withdrawings are very grievous to his people at any time, but especially in times of trouble. Outward deliverance is afar off and is hidden from us, and then we think God is afar off and we therefore want inward comfort; but that is our own fault; it is because we judge by outward appearance; we stand afar off from God by our unbelief, and then we complain that God stands afar off from us.
II. A very great indignation against sin, the sins that made the times perilous, Ti2 3:1. he beholds the transgressors and is grieved, is amazed, and brings to his heavenly Father their evil report, not in a way of vain-glory, boasting before God that he was not as these publicans (Luk 18:11), much less venting any personal resentments, piques, or passions, of his own; but as one that laid to he art that which is offensive to God and all good men, and earnestly desired a reformation of manners. passionate and satirical invectives against bad men do more hurt than good; if we will speak of their badness, let it be to God in prayer, for he alone can make them better. This long representation of the wickedness of the wicked is here summed up in the first words of it (Psa 10:2), The wicked in his pride doth persecute the poor, where two things are laid to their charge, pride and persecution, the former the cause of the latter. Proud men will have all about them to be of their mind, of their religion, to say as they say, to submit to their dominion, and acquiesce in their dictates; and those that either eclipse them or will not yield to them they malign and hate with an inveterate hatred. Tyranny, both in state and church, owes its origin to pride. The psalmist, having begun this description, presently inserts a short prayer, a prayer in a parenthesis, which is an advantage and no prejudice to the sense: Let them be taken, as proud people often are, in the devices that they have imagined, Psa 10:2. Let their counsels be turned headlong, and let them fall headlong by them. These two heads of the charge are here enlarged upon.
1.They are proud, very proud, and extremely conceited of themselves; justly therefore did he wonder that God did not speedily appear against them, for he hates pride, and resists the proud. (1.) The sinner proudly glories in his power and success. He boasts of his heart's desire, boasts that he can do what he pleases (as if God himself could not control him) and that he has all he wished for and has carried his point. Ephraim said, I have become rich, I have found me out substance, Hos 12:8. "Now, Lord, is it for thy glory to suffer a sinful man thus to pretend to the sovereignty and felicity of a God?" (2.) He proudly contradicts the judgment of God, which, we are sure, is according to truth; for he blesses the covetous, whom the Lord abhors. See how God and men differ in their sentiments of persons: God abhors covetous worldlings, who make money their God and idolize is; he looks upon them as his enemies, and will have no communion with them. The friendship of the world is enmity to God. But proud persecutors bless them, and approve their sayings, Psa 49:13. They applaud those as wise whom God pronounces foolish (Luk 12:20); they justify those as innocent whom God condemns as deeply guilty before him; and they admire those as happy, in having their portion in this life, whom God declares, upon that account, truly miserable. Thou, in thy lifetime, receivedst thy good things. (3.) He proudly casts off the thoughts of God, and all dependence upon him and devotion to him (Psa 10:4): The wicked, through the pride of his countenance, that pride of his heart which appears in his very countenance (Pro 6:17), will not seek after God, nor entertain the thoughts of him. God is not in all his thoughts, not in any of them. All his thoughts are that there is not God. See here, [1.] The nature of impiety and irreligion; it is not seeking after God and not having him in our thoughts. There is no enquiry made after him (Job 35:10, Jer 2:6), no desire towards him, no communion with him, but a secret wish to have no dependence upon him and not to be beholden to him. Wicked people will not seek after God (that is, will not call upon him); they live without prayer, and that is living without God. They have many thoughts, many projects and devices, but no eye to God in any of them, no submission to his will nor aim at his glory. [2.] The cause of this impiety and irreligion; and that is pride. Men will not seek after God because they think they have no need of him, their own hands are sufficient for them; they think it a thing below them to be religious, because religious people are few, and mean, and despised, and the restraints of religion will be a disparagement to them. (4.) He proudly makes light of God's commandments and judgments (Psa 10:5): His wings are always grievous; he is very daring and resolute in his sinful courses; he will have his way, though ever so tiresome to himself and vexatious to others; he travails with pain in his wicked courses, and yet his pride makes him wilful and obstinate in them. God's judgments (what he commands and what he threatens for the breach of his commands) are far above out of his sight; he is not sensible of his duty by the law of God nor of his danger by the wrath and curse of God. Tell him of God's authority over him, he turns it off with this, that he never saw God and therefore does not know that there is a God, he is in the height of heaven, and quae supra nos nihil ad nos - we have nothing to do with things above us. Tell him of God's judgments which will be executed upon those that go on still in their trespasses, and he will not be convinced that there is any reality in them; they are far above out of his sight, and therefore he thinks they are mere bugbears. (5.) He proudly despises all his enemies, and looks upon them with the utmost disdain; he puffs at those whom God is preparing to be a scourge and ruin to him, as if he could baffle them all, and was able to make his part good with them. But, as it is impolitic to despise an enemy, so it is impious to despise any instrument of God's wrath. (6.) He proudly sets trouble at defiance and is confident of the continuance of his own prosperity (Psa 10:6): He hath said in his heart, and pleased himself with the thought, I shall not be moved, my goods are laid up for many years, and I shall never be in adversity; like Babylon, that said, I shall be a lady for ever, Isa 47:7; Rev 18:7. Those are nearest ruin who thus set it furthest from them.
2.They are persecutors, cruel persecutors. For the gratifying of their pride and covetousness, and in opposition to God and religion, they are very oppressive to all within their reach. Observe, concerning these persecutors, (1.) That they are very bitter and malicious (Psa 10:7): His mouth is full of cursing. Those he cannot do a real mischief to, yet he will spit his venom at, and breathe out the slaughter which he cannot execute. Thus have God's faithful worshippers been anathematized and cursed, with bell, book, and candle. Where there is a heart full of malice there is commonly a mouth full of curses. (2.) They are very false and treacherous. There is mischief designed, but it is hidden under the tongue, not to be discerned, for his mouth is full of deceit and vanity. He has learned of the devil to deceive, and so to destroy; with this his hatred is covered, Pro 26:26. He cares not what lies he tells, not what oaths he breaks, nor what arts of dissimulation he uses, to compass his ends. (3.) That they are very cunning and crafty in carrying on their designs. They have ways and means to concert what they intend, that they may the more effectually accomplish it. Like Esau, that cunning hunter, he sits in the lurking places, in the secret places, and his eyes are privily set to do mischief (Psa 10:8), not because he is ashamed of what he does (if he blushed, there were some hopes he would repent), not because he is afraid of the wrath of God, for he imagines God will never call him to an account (Psa 10:11), but because he is afraid lest the discovery of his designs should be the breaking of them. Perhaps it refers particularly to robbers and highwaymen, who lie in wait for honest travellers, to make a prey of them and what they have. (4.) That they are very cruel and barbarous. Their malice is against the innocent, who never provoked them - against the poor, who cannot resist them and over whom it will be no glory to triumph. Those are perfectly lost to all honesty and honour against whose mischievous designs neither innocence nor poverty will be any man's security. Those that have power ought to protect the innocent and provide for the poor; yet these will be the destroyers of those whose guardians they ought to be. And what do they aim at? It is to catch the poor, and draw them into their net, that is, get them into their power, not to strip them only, but to murder them. They hunt for the precious life. It is God's poor people that they are persecuting, against whom they bear a mortal hatred for his sake whose they are and whose image they bear, and therefore they lie in wait to murder them: He lies in wait as a lion that thirsts after blood, and feeds with pleasure upon the prey. The devil, whose agent he is, is compared to a roaring lion that seeks not what, but whom, he may devour. (5.) That they are base and hypocritical (Psa 10:10): He crouches and humbles himself, as beasts of prey do, that they may get their prey within their reach. This intimates that the sordid spirits of persecutors and oppressors will stoop to any thing, though ever so mean, for the compassing of their wicked designs; witness the scandalous practices of Saul when he hunted David. It intimates, likewise, that they cover their malicious designs with the pretence of meekness and humility, and kindness to those they design the greatest mischief to; they seem to humble themselves to take cognizance of the poor, and concern themselves in their concernments, when it is in order to make them fall, to make a prey of them. (6.) That they are very impious and atheistical, Psa 10:11. They could not thus break through all the laws of justice and goodness towards man if they had not first shaken off all sense of religion, and risen up in rebellion against the light of its most sacred and self-evident principles: He hath said in his heart, God has forgotten. When his own conscience rebuked him with the consequences of it, and asked how he would answer it to the righteous Judge of heaven and earth, he turned it off with this, God has forsaken the earth, Eze 8:12; Eze 9:9. This is a blasphemous reproach, [1.] Upon God's omniscience and providence, as if he could not, or did not, see what men do in this lower world. [2.] Upon his holiness and the rectitude of his nature, as if, though he did see, yet he did not dislike, but was willing to connive at, the most unnatural and inhuman villanies. [3.] Upon his justice and the equity of his government, as if, though he did see and dislike the wickedness of the wicked, yet he would never reckon with them, nor punish them for it, either because he could not or durst not, or because he was not inclined to do so. Let those that suffer by proud oppressors hope that God will, in due time, appear for them; for those that are abusive to them are abusive to God Almighty too.
In singing this psalm and praying it over, we should have our hearts much affected with a holy indignation at the wickedness of the oppressors, a tender compassion of the miseries of the oppressed, and a pious zeal for the glory and honour of God, with a firm belief that he will, in due time, give redress to the injured and reckon with the injurious.
But how shall he decline, and fall? "For he has said in his heart, God has forgotten; He turns away His face, that He see not unto the end." This is declining, and the most wretched fall, while the mind of a man prospers as it were in its iniquities, and thinks that it is spared; when it is being blinded, and kept for an extreme and timely vengeance.
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SUMMARY
Psalms 10:11 incisively exposes the profound self-deception and brazen arrogance of the wicked, who, in their innermost being, have convinced themselves that God is either oblivious, forgetful, or utterly indifferent to their oppressive actions. This verse powerfully encapsulates the foundational lie that undergirds their unrestrained evil and disregard for justice, standing in stark opposition to the psalmist's unwavering conviction in God's active presence, perfect knowledge, and ultimate, righteous judgment, even amidst the apparent prosperity of unrighteousness.
CONTEXT
Literary Context: Psalms 10 functions as a fervent lament, a desperate outpouring from the psalmist to God concerning the rampant wickedness and systemic oppression prevalent in society. It immediately follows Psalm 9, a psalm of thanksgiving that celebrates God's past acts of justice against the wicked. This striking juxtaposition heightens the urgency and pathos of the plea in Psalm 10, as the psalmist observes the continued flourishing of evil despite God's previously demonstrated power and faithfulness. Verses 2-10 vividly detail the wicked's pride, insatiable greed, violent tendencies, and their profound contempt for both God and the vulnerable. Verse 11, therefore, serves as a crucial turning point, articulating the core theological delusion that fuels their audacity: their unshakeable belief that God neither sees nor cares about their deeds. The psalm then transitions into a renewed, impassioned plea for divine intervention (verses 12-18), directly appealing to God to act precisely because of this dangerous and pervasive delusion of the wicked.
Historical & Cultural Context: The societal backdrop of Psalm 10 reflects a perennial struggle within ancient Israel: the stark tension between the vulnerable righteous (often the poor, the orphan, the widow, and the sojourner) and the oppressive, powerful elite. The "wicked" (רָשָׁע, rasha') in this context are not merely individuals committing isolated sins, but often represent those who systematically exploit and marginalize the defenseless, who, lacking legal or social recourse, could only appeal to divine justice. The concept of God "hiding His face" (הַסְתֵּר פָּנִים, haster panim) was a deeply significant theological expression, denoting divine displeasure, perceived absence, or a sense of abandonment, often leading to profound distress among the faithful. The wicked, however, pervert this concept, interpreting God's apparent silence or delay in judgment as definitive proof of His actual indifference or blindness, thereby emboldening their continued wrongdoing without fear of accountability.
Key Themes: Psalms 10:11 significantly contributes to several overarching theological and narrative themes found throughout the Psalter and the broader biblical canon. Most prominently, it underscores The Delusion of the Wicked, highlighting their fundamental misunderstanding of God's nature, particularly His omniscience and His active, sovereign involvement in human affairs. This verse also vividly illustrates the tension between God's Perceived Absence and His Actual Sovereignty, as the wicked's conviction that God "hideth his face" and "will never see [it]" stands in stark contrast to the undeniable biblical truth of God's omnipresence and perfect knowledge, a truth powerfully affirmed in passages like Proverbs 15:3. Furthermore, it establishes the critical conflict between Divine Justice and Human Arrogance, where the wicked's belief in their own impunity directly challenges the ultimate reality of God's righteous judgment, for which the psalmist fervently prays throughout the psalm, knowing that the Lord does indeed see the trouble and grief of the afflicted, as stated in Psalms 10:14.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 10:11 masterfully employs several potent literary devices to convey its message and expose the wicked's folly. Personification is evident in the attribution of human limitations and states to God, such as "God hath forgotten" and "he hideth his face." While these are the wicked's distorted perceptions, they are phrased as if God literally possesses these human frailties, underscoring the depth of their spiritual blindness. Irony is a central and powerful device, as the wicked's absolute conviction that God does not see or remember their deeds stands in stark and dramatic contrast to the biblical truth of God's omniscience and omnipresence, which the psalmist and the discerning reader know to be absolute. This creates a profound tension, highlighting the wicked's tragic self-deception. Furthermore, the verse utilizes Contrast to emphasize the vast chasm between human arrogance and divine reality, setting the stage for the psalmist's subsequent fervent appeal to God to demonstrate His justice precisely because the wicked are so profoundly deluded.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 10:11 serves as a profound theological statement, not about the actual nature of God, but rather about the perilous human propensity to project our own moral failings, desires for impunity, and limited understanding onto the divine. The wicked's belief that God "forgets" or "hides His face" is a direct assault on the core biblical doctrines of God's omniscience (all-knowing), omnipresence (present everywhere), and His active, sovereign involvement in His creation. It starkly highlights the spiritual blindness and moral decay that often accompany a life of unrepentant sin, where the sinner convinces themselves that they are beyond divine accountability and consequence. This verse, therefore, establishes a critical tension between flawed human perception and immutable divine reality, urgently compelling believers to cling to the truth of God's unwavering justice, perfect knowledge, and ultimate oversight, even when circumstances seem to suggest otherwise. It powerfully reminds us that God's perceived silence is never His absence, and His patient forbearance is never indifference.
REFLECTION AND APPLICATION
For the believer, Psalms 10:11 offers a vital spiritual anchor and a profound challenge in a world where evil often appears to flourish unchecked and injustice seems to go unpunished. It serves as a powerful reminder that we must never allow ourselves to be swayed by the apparent prosperity or impunity of the wicked, nor should we succumb to their cynical worldview that God is distant, disengaged, or inactive. This verse compels us to confront any latent doubts about God's justice or His active presence that may arise when we witness pervasive injustice. It encourages us to persevere in unwavering faith, to continue praying fervently for justice, and to trust implicitly in God's perfect timing and His unwavering commitment to righteousness. Our sacred call is to live righteously, to champion justice where we can, and to rest in the profound assurance that God indeed sees, hears, and will ultimately act on behalf of the oppressed, bringing righteous judgment upon all who defiantly oppose Him, even when the timeline of His intervention does not align with our immediate desires. It is a profound call to cultivate a deep, abiding, and active trust in God's sovereign oversight, knowing with absolute certainty that no deed, whether good or evil, ever escapes His all-seeing eye.
Questions for Reflection
FAQ
Does Psalms 10:11 suggest that God actually forgets or is unaware of human actions?
Answer: No, the KJV text of Psalms 10:11, "He hath said in his heart, God hath forgotten: he hideth his face; he will never see [it]," reflects the profound delusion and arrogant conviction of the wicked, not the actual nature or character of God. The psalmist is articulating the false belief system of those who oppress and disregard divine law, a belief that emboldens their sin. Throughout the entirety of Scripture, God is consistently and unequivocally portrayed as omniscient (all-knowing) and omnipresent (present everywhere). Passages like Proverbs 15:3 declare that "The eyes of the LORD are in every place, beholding the evil and the good." Similarly, Hebrews 4:13 definitively states that "neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do." God's apparent silence or any perceived delay in judgment is never an indication of forgetfulness, indifference, or a lack of awareness, but rather an expression of His profound patience, His perfect timing, and His ultimate, unwavering plan for justice and redemption. The wicked's belief is a self-deceptive justification for their sin and a profound spiritual blindness, not a theological truth about the Almighty God.
CHRIST-CENTERED FULFILLMENT
Psalms 10:11, in its vivid portrayal of the wicked's profound delusion concerning God's awareness and involvement, finds its ultimate counter-narrative and glorious fulfillment in the person and work of Jesus Christ. The wicked believe God "hath forgotten" and "will never see [it]," but Jesus, as the incarnate God, perfectly embodies and demonstrates God's absolute omniscience, unwavering commitment to justice, and active presence in the world. He is the Word made flesh, through whom all things were created, and in whom "are hid all the treasures of wisdom and knowledge" (Colossians 2:3). Jesus' earthly ministry was profoundly characterized by His divine insight into the human heart, revealing that He truly sees beyond outward appearances, discerning the deepest thoughts and hidden intentions of individuals (Matthew 9:4). He consistently exposed the hypocrisy of the religious elite, who, much like the wicked in Psalm 10, believed their secret sins and self-righteousness were unseen by God. Furthermore, while Christ's first coming was marked by grace, mercy, and the ultimate atoning sacrifice as the Lamb of God who takes away the sin of the world, it also powerfully foreshadowed His decisive role as the ultimate, righteous judge. He is the one to whom all judgment has been committed by the Father. His glorious return will be the definitive, undeniable revelation that God has neither forgotten nor hidden His face, but will bring every hidden thing to light, executing perfect justice upon all who have defied Him (Revelation 20:11-15). Thus, Christ is the living, breathing refutation of the wicked's delusion, assuring all believers that God sees, God remembers, and God will ultimately set all things right in His perfect timing.