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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.
The Lord has heard the desires of the poor.… They have suffered misfortune and endured affliction in this life, but he who is king of the ages and judge will vindicate them “lest people boast on the earth.”
"The Lord has heard the longing of the poor" [Psalm 10:17]: that longing wherewith they were burning, when in the straits and tribulations of this world they desired the day of the Lord. "Your ear has heard the preparation of their heart." This is the preparation of the heart, of which it is sung in another Psalm, "My heart is prepared, O God, my heart is prepared:" of which the Apostle says, "But if we hope for what we see not, we do with patience wait for it." [Romans 8:25] Now, by the ear of God, we ought, according to a general rule of interpretation, to understand not a bodily member, but the power whereby He hears; and so (not to repeat this often) by whatever members of His are mentioned, which in us are visible and bodily, must be understood powers of operation. For we must not suppose it anything bodily, in that the Lord God hears not the sound of the voice, but the preparation of the heart.
“Your ear has heard.” We should regularly note that God does not have any physical members, but the the power by which he hears is called his ear, that by which he sees his eye, and that by which he acts his hand. These ideas should be committed to memory so that we may not seem to offend you by repeating them, because they often need to be repeated.
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SUMMARY
Psalms 10:17 offers a profound declaration of divine attentiveness and justice amidst the psalmist's lament over pervasive wickedness and oppression. It asserts with unwavering confidence that the sovereign Lord is not only intimately aware of the earnest desires and cries of the humble and afflicted but actively engages with their inner being, preparing their hearts to seek Him. This divine work ensures that their petitions are aligned with His will, and He then unfailingly inclines His ear to hear, promising ultimate intervention and vindication for the downtrodden.
CONTEXT
Literary Context: Psalm 10 functions as a fervent lament, expressing the psalmist's distress and questioning of God's apparent inaction in the face of rampant evil. The psalm opens with a direct address to God, asking "Why do you stand afar off?" Psalms 10:1. The bulk of the psalm, from Psalms 10:2-11, provides a vivid and disturbing description of the wicked's arrogance, greed, and contempt for God, portraying them as those who boast in their evil and deny divine oversight. A pivotal turn occurs in Psalms 10:12-16, where the psalmist shifts from complaint to earnest petition, appealing to God's character as the eternal King and righteous Judge. Verse 17 serves as the confident climax of this shift, transforming the psalm from a desperate plea into a firm affirmation of God's certain responsiveness to the humble, bridging the gap between lament and assured hope.
Historical & Cultural Context: In ancient Israel and the broader ancient Near East, the concept of "the humble" (Hebrew: ‘anawim) extended beyond mere meekness to encompass those who were poor, afflicted, oppressed, and marginalized. These were individuals often vulnerable to exploitation by the powerful and wicked, lacking social standing or legal recourse. The cultural expectation of a just ruler was to defend the cause of the poor and fatherless, a responsibility often neglected by earthly kings. The psalmist's appeal to Yahweh in Psalm 10 is an invocation of God as the ultimate divine King and Judge, whose very character demands that He uphold justice and protect the vulnerable, unlike fallible human authorities. The lament tradition itself was a deeply embedded and theologically sanctioned form of expression, allowing individuals and communities to voice their suffering and seek divine intervention when the reality of their experience seemed to contradict God's covenant promises of justice and faithfulness.
Key Themes: Psalms 10:17 powerfully contributes to several foundational themes within the Psalter and the wider biblical narrative. Foremost is the theme of Divine Justice and Sovereignty, asserting that God is not a passive observer of human suffering but actively intervenes on behalf of the oppressed, even when His actions are not immediately apparent. It highlights God's Attentiveness to the Humble, contrasting His responsiveness to the lowly with His opposition to the proud, a principle echoed in Proverbs 3:34. Furthermore, the phrase "thou wilt prepare their heart" introduces the profound theme of Divine Enablement in Prayer. This suggests that God not only hears the prayers of the humble but also divinely disposes their inner being, aligning their desires with His perfect will and empowering their petitions. This divine work on the heart ensures that the prayers of the humble are not in vain, reinforcing the biblical truth that true, effective prayer is often a work of the Spirit within us, as seen in Romans 8:26-27.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 10:17 employs several potent literary devices to convey its message of divine attentiveness and justice. Anthropomorphism is prominently featured in the depiction of God having an "ear" that hears and being able to "cause thine ear to hear." This makes the abstract concept of divine perception and responsiveness tangible and relatable to human experience, emphasizing God's personal and intimate engagement with humanity. Repetition is strategically used with the emphasis on God's hearing, first stated as "thou hast heard" and then reiterated with greater force as "thou wilt cause thine ear to hear." This repetition serves as a powerful emphasis and reassurance, solidifying the psalmist's confidence in God's unwavering attentiveness and responsiveness. Furthermore, the verse stands in stark contrast to the preceding descriptions of the wicked, whose pride and self-sufficiency prevent them from seeking God, implying that God's ear is closed to them while it is uniquely open to the humble. This contrast highlights God's righteous judgment and His preferential care for the oppressed. The verse also functions as a powerful declaration of faith, marking a pivotal turn in the psalm from lament and questioning to confident assertion of God's character and future action.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 10:17 offers profound theological insights into the character of God and His relationship with humanity, particularly the humble and afflicted. It underscores God's active sovereignty and His unwavering commitment to justice, revealing Him not as a distant deity but as one intimately involved in the suffering of His people. The verse teaches that humility is not merely a virtue but a posture that uniquely positions one to receive divine favor and attention. God's act of "preparing their heart" signifies His prevenient grace, His work within us that enables us to seek Him and pray effectively, aligning our desires with His perfect will. This divine enablement transforms prayer from a mere human effort into a Spirit-empowered communion, ensuring that the earnest cries of the humble are never ignored.
REFLECTION AND APPLICATION
Psalms 10:17 offers immense comfort and profound challenge for believers today. It calls us to cultivate a spirit of genuine humility, recognizing our utter dependence on God and acknowledging our rightful place before His sovereign majesty. In a world often marked by injustice, suffering, and the apparent prosperity of the wicked, this verse serves as a powerful anchor of hope, reminding us that God sees, hears, and acts on behalf of those who humble themselves before Him. It encourages us to bring our deepest desires, our laments, and our petitions to God with unwavering confidence, knowing that He not only listens but also actively works within our hearts, preparing us to pray according to His will and to receive His answers. This understanding deepens our prayer life, transforming it from a mere duty into a dynamic partnership with the One who enables our very ability to seek Him. For those facing oppression, marginalization, or seemingly unanswered prayers, this verse is a beacon, reaffirming that God's ear is uniquely attuned to their humble cries, promising His ultimate intervention and vindication in His perfect timing.
Questions for Reflection
FAQ
What does "the humble" mean in this context, and why are they special to God?
Answer: In Psalms 10:17, "the humble" (Hebrew: ‘anawim) refers not just to a character trait of meekness, but often to those who are afflicted, oppressed, poor, or marginalized by society. They are the vulnerable ones who suffer at the hands of the wicked. They are special to God because He is a God of justice and compassion, who consistently demonstrates a preferential love and care for the downtrodden and defenseless. Unlike the proud and self-sufficient who ignore God, the humble recognize their need for Him and cry out to Him for deliverance. This aligns with God's character as revealed throughout Scripture, where He is depicted as the defender of the widow, the orphan, and the sojourner, as seen in Deuteronomy 10:18.
How does God "prepare their heart" before He hears their desire?
Answer: The phrase "thou wilt prepare their heart" indicates God's active, internal work within the humble. It suggests that God divinely disposes their inner being—their will, thoughts, and emotions—making them ready and receptive to His purposes. This preparation can involve shaping their desires to align with His will, granting them perseverance in prayer, or enabling them to approach Him with the right attitude of faith and dependence. It implies that genuine prayer is not solely a human initiative but is often prompted and empowered by God's Spirit, ensuring that the humble's petitions are not in vain but are truly heard and answered according to His divine plan. This divine work is foundational, as Proverbs 16:1 states, "The preparations of the heart in man, and the answer of the tongue, is from the LORD."
CHRIST-CENTERED FULFILLMENT
Psalms 10:17 finds its ultimate and most profound fulfillment in Jesus Christ, who perfectly embodies the humble one and is the very means by which God hears and responds to the desires of His people. Jesus Himself lived a life of unparalleled humility, emptying Himself and taking on the form of a servant, even to the point of death on a cross (Philippians 2:7-8). He taught His disciples the blessedness of the poor in spirit and the meek, promising them the kingdom and the inheritance of the earth (Matthew 5:3-5). Furthermore, Christ is the great High Priest through whom our prayers are heard and our hearts are prepared. It is through His atoning sacrifice that we gain confident access to the Father's throne of grace (Hebrews 4:16), and it is by His Spirit that our hearts are inclined to pray according to God's will (Romans 8:26-27). The promise that God "will cause thine ear to hear" is supremely realized in Christ, for He is the Lamb of God who takes away the sin of the world, making reconciliation and answered prayer possible for all who come to God through Him (John 1:29). Thus, the longings of the humble are heard and fulfilled not merely by divine attentiveness, but by the very person and redemptive work of Jesus, who both exemplifies and enables true humility and access to God.