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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.
Accordingly understanding now the manifest judgment, and in exultation at it, they say, "Wherefore has the ungodly angered God?"; that is, what has it profited him to do so great evil? "For he said in his heart, He will not require it."
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SUMMARY
Psalms 10:13 powerfully exposes the profound spiritual rebellion of the wicked, revealing that their audacious contempt for God is rooted in a fundamental theological delusion: the conviction that divine justice will never be exacted. This verse encapsulates the core error that emboldens their oppressive actions, portraying a heart that believes itself immune to accountability and thus free to scorn the Almighty and disregard His commandments. It serves as a pivotal point in the psalmist's lament, explaining the source of the wicked's impunity and setting the stage for a fervent plea for God to rise and intervene against such deep-seated spiritual arrogance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 10:13 masterfully employs several literary devices to convey its powerful message. The opening, "Wherefore doth the wicked contemn God?," is a striking example of a Rhetorical Question. This question is not posed to elicit information but to express the psalmist's profound anguish, bewilderment, and indignation at the wicked's audacity, simultaneously serving as an implicit plea for divine intervention. The phrase "he hath said in his heart" utilizes Internal Monologue or Direct Thought, giving the reader direct access to the wicked's inner conviction and revealing the psychological and spiritual root of their behavior. This also functions as a form of Anthropomorphism in reverse, attributing a human-like decision (or lack thereof) to God from the wicked's perspective ("Thou wilt not require [it]"), even though God's nature is one of ultimate justice. Furthermore, the verse stands in stark Contrast to the psalmist's own faith and the broader biblical understanding of God's character as a righteous judge, thereby highlighting the profound spiritual blindness and moral depravity of the wicked.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 10:13 powerfully articulates the dangerous delusion at the heart of human rebellion: the belief that God is either indifferent to injustice or incapable of exacting judgment. This theological error is not merely an intellectual mistake but a profound moral failing that emboldens the wicked to act without conscience, fostering a dangerous sense of impunity. It underscores the biblical truth that true fear of the Lord is the beginning of wisdom, for it acknowledges His sovereignty, His justice, and His ultimate accountability for all creation. The verse implicitly affirms God's nature as an active, righteous judge who sees all and will ultimately bring every deed into account, even if His timing seems delayed to human perception. This divine attribute ensures that no act of contempt or injustice will ultimately escape His righteous scrutiny.
REFLECTION AND APPLICATION
This verse serves as a profound mirror for self-examination, challenging us to consider the true posture of our hearts towards God. Do we genuinely live with an awareness that God "requires it"—that He sees, knows, and will ultimately hold us accountable for our thoughts, words, and deeds? Or do we, perhaps subtly, harbor areas of our lives where we believe we can act with impunity, assuming God will overlook certain sins or that consequences will never materialize? For those who witness injustice and feel the frustration of the wicked seemingly prospering, this verse validates that struggle while simultaneously reassuring us that their perceived immunity is a dangerous delusion. God's justice, though sometimes delayed from our perspective, is never denied. It calls us to cultivate a robust and reverent fear of the Lord, not as a cowering dread, but as a healthy respect for His holiness and an unwavering trust in His perfect justice, knowing that He is a God who truly sees and truly requires.
Questions for Reflection
FAQ
What does it mean that the wicked "contemn God"?
Answer: To "contemn God" means to treat Him with utter scorn, contempt, and disdain. It's not merely ignoring God or being ignorant of Him, but actively despising His authority, His commands, and His very existence as a moral and sovereign power. The Hebrew word na'ats implies a deliberate, active rejection and blasphemy, treating God as if He is insignificant or powerless, particularly in His capacity to judge or intervene. This contempt stems from their internal conviction that God "will not require [it]," meaning He will not hold them accountable for their actions.
Why do the wicked believe God "will not require [it]"?
Answer: The wicked's belief that God "will not require [it]" stems from a deep-seated spiritual blindness and self-deception. It's a conviction "in his heart" that God is either indifferent to their actions, too weak to intervene, or simply does not exist as a just judge. This delusion allows them to pursue their selfish and oppressive desires without fear of divine consequence, leading to a sense of impunity. This false security is often reinforced by their temporary prosperity or the apparent delay of divine judgment, as noted in passages like Ecclesiastes 8:11, which observes that "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."
CHRIST-CENTERED FULFILLMENT
Psalms 10:13, with its stark portrayal of the wicked's contempt for God rooted in a denial of accountability, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The wicked's delusion that God "will not require [it]" is utterly shattered by the Gospel. Christ's coming reveals the absolute holiness and justice of God, demonstrating that sin cannot go unpunished. On the cross, God "required it" of His own Son, pouring out His righteous wrath against sin upon the Lamb of God who takes away the sin of the world who bore the penalty for humanity's contempt and rebellion. Thus, Christ became the ultimate demonstration that God does indeed require an account, but in His mercy, He provided the means for that account to be settled for those who believe. Furthermore, Jesus is not only the atoning sacrifice but also the appointed judge. The New Testament consistently declares that the Father judges no one, but has committed all judgment to the Son. Therefore, the wicked's conviction that they will escape judgment is a profound and dangerous error, for every knee will one day bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, and all will stand before His judgment seat, where every deed will be required, not by an indifferent deity, but by the righteous and sovereign Son of God, who perfectly embodies both God's justice and His grace.