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Commentary on Psalms 10 verses 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 he prays for. 1. That God would himself appear (Psa 10:12): "Arise, O Lord! O God! lift up thy hand, manifest thy presence and providence in the affairs of this lower world. Arise, O Lord! to the confusion of those who say that thou hidest thy face. Manifest thy power, exert it for the maintaining of thy own cause, lift up thy hand to give a fatal blow to these oppressors; let thy everlasting arm be made bare." 2. That he would appear for his people: "Forget not the humble, the afflicted, that are poor, that are made poorer, and are poor in spirit. Their oppressors, in their presumption, say that thou hast forgotten them; and they, in their despair, are ready to say the same. Lord, make it to appear that they are both mistaken." 3. That he would appear against their persecutors, Psa 10:15. (1.) That he would disable them from doing any mischief: Break thou the arm of the wicked, take away his power, that the hypocrite reign not, lest the people be ensnared, Job 34:30. We read of oppressors whose dominion was taken away, but their lives were prolonged (Dan 7:12), that they might have time to repent. (2.) That he would deal with them for the mischief they had done: "Seek out his wickedness; let that be all brought to light which he thought should for ever lie undiscovered; let that be all brought to account which he thought should for ever go unpunished; bring it out till thou find none, that is, till none of his evil deeds remain unreckoned for, none of his evil designs undefeated, and none of his partisans undestroyed."
II. What he pleads for the encouraging of his own faith in these petitions.
1.He pleads the great affronts which these proud oppressors put upon God himself: "Lord, it is thy own cause that we beg thou wouldst appear in; the enemies have made it so, and therefore it is not for thy glory to let them go unpunished" (Psa 10:13): Wherefore do the wicked contemn God? He does so; for he says, "Thou wilt not require it; thou wilt never call us to an account for what we do," than which they could not put a greater indignity upon the righteous God. The psalmist here speaks with astonishment, (1.) At the wickedness of the wicked: "Why do they speak so impiously, why so absurdly?" It is a great trouble to good men to think what contempt is cast upon the holy God by the sin of sinners, upon his precepts, his promises, his threatenings, his favours, his judgments; all are despised and made light of. Wherefore do the wicked thus contemn God? It is because they do not know him. (2.) At the patience and forbearance of God towards them: "Why are they suffered thus to contemn God? Why does he not immediately vindicate himself and take vengeance on them?" It is because the day of reckoning is yet to come, when the measure of their iniquity is full.
2.He pleads the notice God took of the impiety and iniquity of these oppressors (Psa 10:14): "Do the persecutors encourage themselves with a groundless fancy that thou wilt never see it? Let the persecuted encourage themselves with a well-grounded faith, not only that thou hast seen it, but that thou doest behold it, even all the mischief that is done by the hands, and all the spite and malice that lurk in the hearts, of these oppressors; it is all known to thee, and observed by thee; nay, not only thou hast seen it and dost behold it, but thou wilt requite it, wilt recompense it into their bosoms, by thy just and avenging hand."
3.He pleads the dependence which the oppressed had upon him: "The poor commits himself unto thee, each of them does so, I among the rest. They rely on thee as their patron and protector, they refer themselves to thee as their Judge, in whose determination they acquiesce and at whose disposal they are willing to be. They leave themselves with thee" ( so some read it), "not prescribing, but subscribing, to thy wisdom and will. They thus give thee honour as much as their oppressors dishonour thee. They are thy willing subjects, and put themselves under thy protection; therefore protect them."
4.He pleads the relation in which God is pleased to stand to us, (1.) As a great God. He is King for ever and ever, Psa 10:16. And it is the office of a king to administer justice for the restraint and terror of evil-doers and the protection and praise of those that do well. To whom should the injured subjects appeal but to the sovereign? Help, my Lord, O King! Avenge me of my adversary. "Lord, let all that pay homage and tribute to thee as their King have the benefit of thy government and find thee their refuge. Thou art an everlasting King, which no earthly prince is, and therefore canst and wilt, by an eternal judgment, dispense rewards and punishments in an everlasting state, when time shall be no more; and to that judgment the poor refer themselves." (2.) As a good God. He is the helper of the fatherless (Psa 10:14), of those who have no one else to help them and have many to injure them. He has appointed kings to defend the poor and fatherless (Psa 82:3), and therefore much more will he do so himself; for he has taken it among the titles of his honour to be a Father to the fatherless (Psa 68:5), a helper of the helpless.
5.He pleads the experience which God's church and people had had of God's readiness to appear for them. (1.) He had dispersed and extirpated their enemies (Psa 10:16): "The heathen have perished out of his land; the remainders of the Canaanites, the seven devoted nations, which have long been as thorns in the eyes and goads in the sides of Israel, are now, at length, utterly rooted out; and this is an encouragement to us to hope that God will, in like manner, break the arm of the oppressive Israelites, who were, in some respects, worse than heathens." (2.) He had heard and answered their prayers (Psa 10:17): "Lord, thou hast many a time heard the desire of the humble, and never saidst to a distressed suppliant, Seek in vain. Why may not we hope for the continuance and repetition of the wonders, the favours, which our father told us of?"
6.He pleads their expectations from God pursuant to their experience of him: "Thou hast heard, therefore thou will cause thy ear to hear, as, Psa 6:9. Thou art the same, and thy power, and promise, and relation to thy people are the same, and the work and workings of grace are the same in them; why therefore may we not hope that he who has been will still be, will ever be, a God hearing prayers?" But observe, (1.) In what method God hears prayer. He first prepares the heart of his people and then gives them an answer of peace; nor may we expect his gracious answer, but in this way; so that God's working upon us is the best earnest of his working for us. He prepares the heart for prayer by kindling holy desires, and strengthening our most holy faith, fixing the thoughts and raising the affections, and then he graciously accepts the prayer; he prepares the heart for the mercy itself that is wanting and prayed for, makes us fit to receive it and use it well, and then gives it in to us. The preparation of the heart is from the Lord, and we must seek unto him for it (Pro 16:1) and take that as a leading favour. (2.) What he will do in answer to prayer, Psa 10:18. [1.] He will plead the cause of the persecuted, will judge the fatherless and oppressed, will judge for them, clear up their innocency, restore their comforts, and recompense them for all the loss and damage they have sustained. [2.] He will put an end to the fury of the persecutors. Hitherto they shall come, but no further; here shall the proud waves of their malice be stayed; an effectual course shall be taken that the man of the earth may no more oppress. See how light the psalmist now makes of the power of that proud persecutor whom he had been describing in this psalm, and how slightly he speaks of him now that he had been considering God's sovereignty. First, He is but a man of the earth, a man out of the earth (so the word is), sprung out of the earth, and therefore mean, and weak, and hastening to the earth again. Why then should we be afraid of the fury of the oppressor when he is but man that shall die, a son of man that shall be as grass? Isa 51:12. He that protects us is the Lord of heaven; he that persecutes us is but a man of the earth. Secondly, God has him in a chain, and can easily restrain the remainder of his wrath, so that he cannot do what he would. When God speaks the word Satan shall by his instruments no more deceive (Rev 20:3), no more oppress.
In singing these verses we must commit religion's just but injured cause to God, as those that are heartily concerned for its honour and interests, believing that he will, in due time, plead it with jealousy.
Through these words he asks that whenever the forbearance and kindness of God are being set in motion, and he is stirred to judgment against the wicked, in which judgment the uplifted hand of God, he will judge each one. With the figure of the lifted hand he indicates the power of divine judgment that seems to rest on and humble one until he sets in place justice against the wicked. When, however, he begins to exercise his power, giving to each one according to his merit, then he is said to be exalted. Wherefore you will not be forgetful of your poor who are poor in spirit, knowing that everything is under your hand and it is granted that none flee beyond it.… Do not yourselves seek revenge, O beloved, but give space to your wrath. “Vengeance is from me, I will repay, says the Lord.”
Of which the Psalmist now speaks: "Arise, O Lord God, let Your hand be exalted": that is, let Your power be made manifest. Now he had said above, "Arise, O Lord, let not man prevail, let the heathen be judged in Your sight:" that is, in secret, where God alone sees. This comes to pass when the ungodly have arrived at what seems great happiness to men: over whom is placed a lawgiver, such as they had deserved to have, of whom it is said, "Place a lawgiver over them, O Lord, let the heathen know that they are men." But now after that hidden punishment and vengeance it is said, "Arise, O Lord God, let Your hand be exalted;" not of course in secret, but now in glory most manifest. "That You forget not the poor unto the end;" that is, as the ungodly think, who say, "God has forgotten, He turns away His face, that He should not see unto the end." Now they deny that God sees unto the end, who say that He cares not for things human and earthly, for the earth is as it were the end of things; in that it is the last element, in which men labour in most orderly sort, but they cannot see the order of their labours, which specially belongs to the hidden things of the Son. The Church then labouring in such times, like a ship in great waves and tempests, awakes the Lord as if He were sleeping, that He should command the winds, and calm should be restored. He says therefore, "Arise, O Lord God, let Your hand be exalted, that You forget not the poor unto the end."
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SUMMARY
Psalms 10:12 is a fervent and pivotal prayer within a psalm of lament, where the psalmist appeals directly to God to break His apparent silence and intervene decisively against the rampant injustice perpetrated by the wicked. Having observed the arrogance and oppression of those who believe God is indifferent or absent, the psalmist passionately pleads for the Lord to "arise" and "lift up His hand," demonstrating His sovereign power and, crucially, remembering and acting on behalf of the humble and afflicted who suffer under the weight of this evil.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 10:12 employs several potent literary devices. The most prominent is Imperative Mood, seen in "Arise" and "lift up," which transforms the lament from mere complaint into a direct, urgent, and bold petition to God. This reflects the psalmist's conviction that God is not only capable but also morally obligated to act. Anthropomorphism is powerfully used in "lift up thine hand," attributing a human limb and action to God to convey His active power and imminent intervention. This makes God's potential action more tangible and relatable to the human experience of power and defense. The verse also features a form of Parallelism, specifically synonymous parallelism, where "Arise, O LORD" is echoed and intensified by "O God, lift up thine hand," reinforcing the plea for divine action and emphasizing the psalmist's earnestness. Furthermore, the entire psalm, including this verse, functions as a Lament, a genre of prayer that expresses sorrow, complaint, and a plea for help, often concluding with an expression of trust or hope, which this verse strongly embodies by shifting from despair to an active call for divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a profound theological statement on God's character and His relationship with humanity, particularly the suffering. It asserts that despite appearances of divine silence or absence, God is ultimately an active, righteous, and compassionate Judge who hears the cries of the oppressed. The psalmist's bold plea is rooted in a deep faith that God's justice is not merely an abstract concept but a dynamic force that will ultimately prevail against all forms of human wickedness. It underscores the biblical truth that God identifies with the humble and the afflicted, and their cause is His cause. This passionate appeal for God to "arise" and "lift up His hand" is a testament to the enduring hope that divine intervention is not only possible but promised for those who trust in Him, affirming His unwavering commitment to His covenant.
REFLECTION AND APPLICATION
Psalms 10:12 offers profound encouragement for believers today, reminding us that even in the face of overwhelming injustice and the apparent prosperity of the wicked, our God is not distant or indifferent. It empowers us to pray boldly and persistently for justice, knowing that our cries are heard by a God who champions the cause of the humble. This verse challenges us to cultivate a faith that trusts in God's active sovereignty, even when His intervention seems delayed or His hand unseen. It calls us to align our hearts with God's, developing a deep empathy for the oppressed and vulnerable in our world. As followers of Christ, we are not merely to observe injustice but to become instruments of God's justice, advocating for those who cannot advocate for themselves, offering practical help, and speaking truth to power, all while maintaining an unwavering hope in God's ultimate vindication.
Questions for Reflection
FAQ
Why does the psalmist ask God to "arise" and "lift up His hand" if God is always active?
Answer: The psalmist's plea for God to "arise" and "lift up His hand" is not an indication that God is literally dormant or inactive. Rather, it reflects the psalmist's perception of God's apparent inactivity in the face of rampant injustice and the suffering of the humble. From a human perspective, when the wicked seem to prosper unchecked and the oppressed continue to suffer, it can feel as though God is distant or indifferent. This language is a passionate, anthropomorphic expression of a desperate longing for God to make His presence and power visibly known in a decisive act of judgment and deliverance. It's a prayer for God to move from a state of perceived hiddenness or silence to an undeniable demonstration of His sovereign will, much like when Moses prayed, "Arise, O LORD, and let your enemies be scattered!" when the ark set out. It's a cry for God to intervene in a way that is unmistakably divine and brings about justice for the afflicted.
CHRIST-CENTERED FULFILLMENT
Psalms 10:12 finds its ultimate fulfillment in the person and work of Jesus Christ. The psalmist's desperate plea for God to "arise" and "lift up His hand" is answered definitively in the resurrection of Christ, where God powerfully "arose" from the dead, demonstrating His supreme authority over sin, death, and all evil. Jesus Himself embodies the "humble" for whom the psalmist prayed, as He consistently identified with the poor, the meek, and the oppressed, declaring His mission to "preach good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed". He is the righteous King who came not to be served, but to serve, and to give His life as a ransom for many, becoming the ultimate sacrifice as the "Lamb of God, who takes away the sin of the world!". Furthermore, the prayer for God to "lift up His hand" in judgment and deliverance points forward to Christ's second coming, when He will return in glory, not only to vindicate His humble followers but also to execute perfect justice upon all wickedness, finally establishing His eternal kingdom where "righteousness and justice will be the belt around his waist" and "He will wipe away every tear from their eyes". Thus, Christ is both the humble one for whom God acts and the divine agent through whom God perfectly fulfills His promise to remember and defend the oppressed.