Psalms 10:14

KJV

Thou hast seen [it]; for thou beholdest mischief and spite, to requite [it] with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.

KJV (with Strong's)

Thou hast seen {H7200} it; for thou beholdest {H5027} mischief {H5999} and spite {H3708}, to requite {H5414} it with thy hand {H3027}: the poor {H2489} committeth {H5800} himself unto thee; thou art the helper {H5826} of the fatherless {H3490}.

Complete Jewish Bible

You have seen; for you look at mischief and grief, so that you can take the matter in hand. The helpless commits himself to you; you help the fatherless.

Berean Standard Bible

But You have regarded trouble and grief; You see to repay it by Your hand. The victim entrusts himself to You; You are the helper of the fatherless.

American Standard Version

Thou hast seenit; for thou beholdest mischief and spite, to requite it with thy hand: The helpless committeth himself unto thee; Thou hast been the helper of the fatherless.

Commentary

### SUMMARY
Psalm 10:14 serves as a profound declaration of faith within a psalm of lament, marking a pivotal shift from the psalmist's initial cry of perceived divine absence to a confident affirmation of God's active omniscience and unwavering commitment to justice. It asserts that God not only observes every act of "mischief and spite" perpetrated by the wicked but is also poised to intervene personally and bring fitting recompense. This verse beautifully portrays the Lord as the ultimate refuge and compassionate protector for the most vulnerable—specifically "the poor" and "the fatherless"—who entrust themselves entirely to His care, affirming His role as their unfailing helper and vindicator.

### CONTEXT
* **Literary Context:** Psalm 10 functions as a fervent individual lament, expressing the psalmist's anguish over the apparent prosperity and unchecked arrogance of the wicked, who relentlessly oppress the righteous. The psalm dramatically opens with a desperate plea, "Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?" [Psalm 10:1](/psalms/10-1 "Psalm 10:1 - A Cry for God's Presence"). The preceding verses (2-11) vividly detail the wicked's schemes, their boasting, their self-sufficiency, and their contempt for God, whom they believe "hath forgotten" and "will not require it" [Psalm 10:11](/psalms/10-11 "Psalm 10:11 - The Wicked's Delusion"). Verse 14 represents a dramatic and crucial turning point in the psalm's emotional and theological trajectory. After articulating the depths of the wicked's depravity and God's seeming inaction, the psalmist's faith breaks through, moving from complaint and questioning to a confident affirmation of God's active awareness, imminent intervention, and compassionate character. This verse sets the stage for the psalmist's renewed petition for divine action in judgment and salvation (verses 15-18).
* **Historical & Cultural Context:** In ancient Israel and the broader Near East, "the poor," "the fatherless," and "the widow" constituted the most vulnerable and marginalized segments of society. Lacking familial protection, economic stability, or legal standing, these groups were frequently exploited and had minimal recourse against injustice. The Mosaic Law, reflecting God's own heart, mandated specific provisions and protections for them, emphasizing their special status in God's covenantal community (e.g., [Deuteronomy 24:17-22](/deuteronomy/24-17-22 "Deuteronomy 24:17-22 - Justice for the Vulnerable and Marginalized")). The psalmist's lament arises from a context where earthly justice often failed, and the powerful routinely oppressed the weak. The profound confidence expressed in Psalm 10:14 is thus rooted in the covenantal understanding of YHWH as a righteous judge and a compassionate deliverer, particularly for those whom society had abandoned or exploited.
* **Key Themes:** Psalm 10:14 powerfully contributes to several overarching themes prominent within the Psalter and the broader biblical narrative. Foremost among these is **Divine Justice and Sovereignty**, asserting that God is not a passive observer but an active participant in human affairs, seeing and responding to injustice with righteous indignation. It highlights God's **Compassion for the Oppressed**, emphasizing His unique and special care for the vulnerable, the marginalized, and the helpless—a theme echoed consistently throughout the prophetic books and wisdom literature. The verse also underscores the theme of **Faith in Divine Intervention**, demonstrating that even amidst apparent divine silence or delay, the righteous can maintain unwavering trust in God's ultimate faithfulness to act on behalf of His suffering people. Finally, it starkly contrasts the **presumption and self-sufficiency of the wicked** (who believe God is indifferent or non-existent) with the **confident trust and desperate reliance of the righteous** in God's perfect awareness and inevitable requital.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **beholdest (Hebrew, _nabaṭ'_):** This verb (H5027) signifies to "scan," "look intently at," or "consider." It implies more than a casual glance; it denotes a focused, purposeful, and comprehensive observation. In this context, it emphasizes God's perfect and exhaustive awareness of all the evil and suffering in the world, ensuring that no act of "mischief and spite" (H5999 and H3708) goes unnoticed or unrecorded by the divine eye.
* **requite (Hebrew, _nathan'_):** This word (H5414) is a primitive root meaning "to give," but used with a wide latitude of application, including "to recompense," "to render," or "to repay." Here, it conveys the certainty of God's just retribution, implying that He will bring a full, fitting, and complete response to the wickedness He has observed, ensuring that justice is fully and unequivocally served. It speaks to the active administration of divine judgment.
* **committeth (Hebrew, _ʻazab'_):** This verb (H5800) means "to loosen," "to relinquish," or "to permit." In the reflexive sense used here ("committeth himself"), it describes a posture of profound and trusting reliance, a desperate yet hopeful entrusting of one's entire being and situation to God. It suggests that the poor, having exhausted all other human recourse, cast themselves entirely upon God, placing their hope and their very being into His hands, signifying an act of complete faith and surrender in the face of helplessness.

#### Verse Breakdown
* **"Thou hast seen [it]; for thou beholdest mischief and spite":** This clause emphatically declares God's perfect and comprehensive awareness. The repetition of the concept of "seeing" (from H7200 and H5027) underscores that no act of wickedness, no "mischief" (trouble, oppression, H5999) or "spite" (malice, vexation, H3708), escapes God's notice. He is not distant, indifferent, or ignorant, but intimately acquainted with the suffering and injustice prevalent in the world.
* **"to requite [it] with thy hand":** This phrase asserts God's active intention and capacity to bring about justice. "To requite" (H5414) signifies full and just recompense, a complete settling of accounts. The phrase "with thy hand" (H3027) is a powerful anthropomorphism emphasizing God's direct, personal, and authoritative intervention. It assures that divine justice will not be delegated or indefinitely delayed but will be personally and powerfully administered by God Himself.
* **"the poor committeth himself unto thee":** This highlights the appropriate response of the vulnerable to God's character. "The poor" (H2489) represents all who are helpless, oppressed, and marginalized. "Committeth himself" (H5800) describes an act of profound trust and dependence, a desperate yet hopeful entrusting of one's entire being and situation to God. It speaks of a turning away from human solutions to rely solely on divine intervention and protection.
* **"thou art the helper of the fatherless":** This final declaration serves as a powerful epithet for God, reinforcing His compassionate nature and His specific, covenantal role as the protector and advocate of the most vulnerable. "The fatherless" (H3490) symbolizes all who lack natural protectors or advocates in society. God is explicitly identified as their "helper" (H5826), one who comes to their aid, provides support, defense, and ultimately, deliverance.

#### Literary Devices
Psalm 10:14 employs several potent **Literary Devices** to convey its message with spiritual and emotional force. The use of **Anthropomorphism** is evident in the phrase "with thy hand," attributing a human characteristic (a hand for action, power, and direct intervention) to God to emphasize His personal and active involvement in administering justice. There is a strong sense of **Parallelism**, particularly between "the poor" and "the fatherless," highlighting their shared vulnerability and God's consistent, compassionate care for both groups. The verse also showcases a dramatic **Shift in Tone** from the preceding verses of lament and questioning, moving from the psalmist's despair over God's apparent absence to a confident affirmation of God's active presence and unwavering justice. This shift itself is a powerful rhetorical device, underscoring the triumph of faith over doubt. Finally, the declaration "thou art the helper of the fatherless" functions as a **Divine Epithet**, a title that encapsulates a core aspect of God's character and His covenantal relationship with the marginalized and oppressed.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 10:14 is a profound theological statement, anchoring the psalmist's hope in the unchangeable character of God. It affirms God's perfect omniscience and His unwavering commitment to justice, particularly on behalf of the oppressed and vulnerable. This verse teaches that God is not merely aware of evil but is actively engaged in its redress, ensuring that no act of "mischief and spite" will go unpunished. It establishes God as the ultimate advocate and protector for those who are powerless and marginalized, inviting them to entrust themselves fully to His care. This truth provides immense comfort and a foundational basis for enduring faith, even when earthly circumstances suggest otherwise. It underscores a fundamental biblical truth: God's kingdom is one of righteousness and justice, and He will ultimately vindicate those who suffer unjustly, demonstrating His sovereign control over all human affairs.

* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - God's Vengeance and Recompense")
* [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God, Father of the Fatherless and Defender of Widows")
* [James 1:27](/james/1-27 "James 1:27 - Pure Religion and Care for the Vulnerable")

### REFLECTION AND APPLICATION
Psalm 10:14 offers a robust anchor for faith in a world often marked by pervasive injustice and profound suffering. It reminds us that our God is not a distant, indifferent deity, detached from the plight of humanity, but one who "beholdest mischief and spite" with perfect awareness, righteous indignation, and compassionate resolve. This truth provides immense comfort and hope when we or those we care about experience oppression, exploitation, or unfairness. It calls us to a posture of radical trust, to "commit ourselves" to the Lord, especially when human solutions fail, seem out of reach, or when the scales of justice appear hopelessly tipped. This commitment involves patiently waiting on His timing and trusting in His methods, even when His justice appears delayed. Furthermore, as believers, this verse profoundly compels us to reflect God's heart for the vulnerable. If God is the "helper of the fatherless" and the champion of the poor, then His people are called to be His hands and feet in caring for the marginalized, advocating for justice, and extending compassion to those society often overlooks. Our unwavering faith in His ultimate requital should fuel our present-day efforts to alleviate suffering and pursue righteousness in His name.

#### Questions for Reflection
* **How does the assurance of God's perfect awareness ("Thou hast seen [it]; for thou beholdest") comfort you in times of personal injustice or widespread global suffering?**
* **What does it practically mean for you to "commit yourself" to God when facing overwhelming circumstances, a deep desire for justice, or a sense of helplessness?**
* **In what specific ways can you, as an individual or as part of a community of faith, embody God's character as "the helper of the fatherless" and advocate for the vulnerable in your sphere of influence?**
* **How does the promise of God's ultimate "requital" shape your perspective on present-day evil and the importance of enduring faith and perseverance in doing good?**

### FAQ

**Why does the psalmist initially question God's presence if God always sees?**

Answer: The psalmist's initial lament in [Psalm 10:1](/psalms/10-1 "Psalm 10:1 - A Cry for God's Presence") ("Why standest thou afar off, O LORD?") reflects the honest tension between theological truth and lived experience. While the psalmist intellectually knows God is omniscient and just, the *felt* reality of suffering, the apparent prosperity of the wicked, and the delay of divine intervention can lead to a profound sense of divine distance or hiddenness. This is a common and authentic theme in the laments of the Psalms, where the worshiper expresses raw emotion, doubt, and even frustration, even as they ultimately return to a deeper place of faith. Verse 14 is precisely this breakthrough, where the psalmist moves past the perceived absence to declare the theological truth of God's active sight and impending justice, demonstrating that lament is not a rejection of God but a fervent, honest prayer that ultimately deepens trust. God's "hiddenness" is a perception born of human suffering, not a reality of His unchanging nature.

**Who are "the poor" and "the fatherless" in this context?**

Answer: While these terms certainly include those who are financially destitute and literal orphans, in biblical usage, "the poor" (Hebrew: *ani* or *dal*) and "the fatherless" (Hebrew: *yatom*) often refer more broadly to all who are vulnerable, marginalized, and lack power, protection, or legal recourse in society. This typically includes widows, sojourners, and anyone who is exploited or oppressed by the powerful and self-sufficient. They are those who cannot defend themselves and are utterly dependent on God's divine intervention for justice and sustenance. The Bible consistently portrays God as the special advocate and protector of these groups, emphasizing their unique place in His heart and covenantal law, as seen in numerous passages like [Deuteronomy 24:17](/deuteronomy/24-17 "Deuteronomy 24:17 - Justice for the Sojourner, Fatherless, and Widow") and [Proverbs 23:10-11](/proverbs/23-10-11 "Proverbs 23:10-11 - Do Not Oppress the Fatherless").

### CHRIST-CENTERED FULFILLMENT
Psalm 10:14 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the perfect embodiment of God's vigilant sight and righteous hand, the one through whom God's justice is fully realized and His boundless compassion for the vulnerable is perfectly displayed. Jesus came specifically to minister to "the poor" and "the fatherless" of His day, declaring His messianic mission to "preach the gospel to the poor... to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised" [Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus' Mission Statement"). He consistently championed the marginalized, rebuked the oppressors, and demonstrated divine care for those without earthly advocates, embodying the very "helper of the fatherless." The ultimate "requital" for mischief and spite, and the final vindication of the oppressed, is found in Christ's atoning sacrifice on the cross, which addresses the root of all evil and injustice, and in His glorious future return, when He will judge the living and the dead and establish perfect justice and righteousness. It is to Jesus that the poor, the broken, and the helpless are invited to "commit themselves," for He is the ultimate "helper" who promises rest to the weary and heavy-laden [Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary"). In the new heavens and new earth, God, through Christ, will finally "wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" [Revelation 21:4](/revelation/21-4 "Revelation 21:4 - God Wipes Away Every Tear"), bringing full and eternal requital, comfort, and vindication.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 68:5

A father of the fatherless, and a judge of the widows, [is] God in his holy habitation.

Psalms 146:9

The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.

Hosea 14:3

Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, [Ye are] our gods: for in thee the fatherless findeth mercy.

Psalms 55:22

Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.

Deuteronomy 10:18

He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.

Jeremiah 49:11

Leave thy fatherless children, I will preserve [them] alive; and let thy widows trust in me.

2 Chronicles 6:23

Then hear thou from heaven, and do, and judge thy servants, by requiting the wicked, by recompensing his way upon his own head; and by justifying the righteous, by giving him according to his righteousness.