TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 10:1–11. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Then he who thus inquired, as if all on a sudden he understood, or as if he asked, though he knew, that he might teach, adds, "You despise in due seasons, in tribulations:" that is, You despise seasonably, and causest tribulations to inflame men's minds with longing for Your coming. For that fountain of life is sweeter to them that have much thirst. Therefore he hints the reason of the delay, saying, "Whilst the ungodly vaunts himself, the poor man is inflamed" [Psalm 9:2]. Wondrous it is and true with what earnestness of good hope the little ones are inflamed unto an upright living by comparison with sinners. In which mystery it comes to pass, that even heresies are permitted to exist; not that heretics themselves wish this, but because Divine Providence works this result from their sins, which both makes and ordains the light; but orders only the darkness, that by comparison therewith the light may be more pleasant, as by comparison with heretics the discovery of truth is more sweet. For so, by this comparison, the approved, who are known to God, are made manifest among men.
In his regard for the afflicted, he says to the Lord in the manner of human weakness, “Why have you withdrawn far away?” This does not mean that God leaves a place and moves to another location since he is completely present in every place. But God is thought to have withdrawn when he is slow to help.… For we think that we are being spurned if we are put off even for the shortest time. But God’s presence is much more fruitful when he furnishes us with the consolations that come through great patience.
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Summary
Psalm 10:2 powerfully depicts the relentless oppression of the vulnerable by the proud and wicked, while simultaneously invoking a fervent plea for divine, poetic justice. This verse serves as a profound lament within a psalm that grapples with the apparent impunity of the ungodly, highlighting their arrogance and the suffering they inflict, yet firmly asserting a belief in God's ultimate intervention to ensnare the wicked in their own malicious schemes.
Context
Literary Context
Psalm 10 functions as a poignant individual lament, frequently viewed as a continuation or companion to Psalm 9, with both psalms addressing the theme of divine justice in the face of human wickedness. While Psalm 9 celebrates God's past acts of judgment and deliverance, Psalm 10 expresses a desperate plea for God to act in the present, as the wicked appear to prosper unchecked. Verse 2 immediately establishes the central conflict by identifying the perpetrators (the wicked in their pride) and their victims (the poor/afflicted), setting the stage for the psalmist's subsequent detailed description of the wicked's arrogance, their denial of God's presence, and their cunning plots, as seen in passages like Psalm 10:4 and Psalm 10:7-11. The verse's imprecatory tone ("let them be taken") introduces the psalmist's longing for divine retribution, which culminates in the psalm's appeal for God to break the arm of the wicked in Psalm 10:15.
Historical & Cultural Context
The socio-economic landscape of ancient Israel, much like other ancient Near Eastern societies, was often marked by significant disparities, leaving the "poor" or "afflicted" (Hebrew: ‘aniy) vulnerable to exploitation by the powerful. This vulnerability extended beyond mere material poverty to encompass those who were marginalized, defenseless, and without influential patrons. The Mosaic Law repeatedly emphasized the protection of the poor, the widow, and the orphan, reflecting God's own heart for justice, as detailed in passages like Deuteronomy 24:19-22. The "wicked" (Hebrew: rasha') in this context are not merely individuals who commit isolated sins, but those who systematically defy God's covenant and exploit others, often leveraging their social or economic power. Their "pride" (Hebrew: ga'avah) signifies an arrogant self-sufficiency and a belief that they are exempt from divine or human accountability, a common characteristic of oppressors throughout history.
Key Themes
Psalm 10:2 encapsulates several foundational themes that resonate throughout the Psalter and the broader biblical narrative. Firstly, it highlights the destructive nature of pride as a root of injustice, illustrating how self-exaltation leads to the oppression of others, a theme powerfully echoed in Proverbs 16:18. Secondly, it underscores God's deep concern for the vulnerable and oppressed (the "poor" or ‘aniy), portraying them as specific targets of the wicked's malice. This concern is a consistent thread in biblical theology, emphasizing God's role as a defender of the defenseless, as seen in Psalm 68:5. Finally, the verse introduces the theme of divine retribution and poetic justice, expressing a fervent desire for God to intervene and ensure that the wicked's own evil "devices" become the instruments of their downfall. This principle, where the schemer falls into their own pit, is a recurring motif, notably in Psalm 7:15-16 and Proverbs 26:27.
Exposition and Analysis
Key Word Analysis
This term, derived from the root meaning "to be high" or "exalted," denotes arrogance, haughtiness, and self-exaltation. In biblical thought, pride is often seen as the root of sin, a rebellion against God's sovereignty, and a cause for despising others. Here, it is presented as the fundamental motivation for the wicked's actions, suggesting a self-inflated sense of importance that leads them to believe they can act with impunity, disregarding both divine law and human dignity.
While often translated as "persecute," the primitive root meaning of dâlaq is "to flame" (literally or figuratively), "to burn," "to pursue hotly," or "to chase." This conveys a relentless, aggressive, and almost fiery pursuit of the poor. It implies an active, intense, and oppressive hounding of the vulnerable, signifying not merely passive neglect or incidental harm, but a deliberate and sustained campaign of affliction.
This word, from the root "to plan" or "to devise," refers to a plan, usually evil (machination), though sometimes it can denote sagacity. In this context, it signifies schemes, plots, or evil intentions, often with a sense of malicious cunning and premeditation. The psalmist's prayer is that these very carefully crafted, malevolent plans would backfire, becoming the means of the wicked's own entrapment, a powerful expression of divine justice.
Verse Breakdown
"The wicked in [his] pride doth persecute the poor:"
This initial clause identifies the perpetrator, the victim, and the driving force behind the oppression. "The wicked" (רָשָׁע, râshâʻ) are those who live in defiance of God's ways, characterized by their "pride" (גַּאֲוָה, gaʼăvâh'), an internal arrogance that fuels their external actions. This pride manifests as an active, aggressive "persecution" (דָּלַק, dâlaq') of "the poor" (עָנִי, ʻânîy), who represent the vulnerable, afflicted, and defenseless members of society. This paints a vivid picture of the strong exploiting the weak, driven by self-exaltation and a profound disregard for justice.
"let them be taken in the devices that they have imagined."
This second clause is an imprecatory prayer, a fervent plea for divine intervention and retribution. The psalmist calls for the wicked to be "taken" or caught (טָפַשׂ, tâphas'), specifically in the very "devices" (מְזִמָּה, mᵉzimmâh') or malicious schemes that they themselves have "imagined" or contrived (חָשַׁב, châshab'). This expresses a profound desire for poetic justice, where the wicked's own cunning and evil plans become the instruments of their downfall, demonstrating God's sovereignty over human evil and His unwavering commitment to righteous judgment.
Literary Devices
Psalm 10:2 powerfully employs several literary devices to convey its message. The most prominent is Imprecation, seen in the phrase "let them be taken," which is a direct prayer or curse asking God to bring judgment upon the wicked. This is not a personal vendetta but a call for divine justice against those who defy God and oppress His people. Closely related is Poetic Justice or Irony, where the psalmist desires that the wicked's own "devices" or schemes become their undoing. This creates a powerful reversal, where the very tools of oppression are turned against the oppressors. There is also an implicit Contrast between the "pride" of the wicked and the vulnerable state of "the poor," highlighting the moral chasm between the oppressor and the oppressed. The active verb "persecute" (from dâlaq, to pursue hotly) also provides vivid Imagery of the wicked's aggressive and relentless pursuit of their victims.
Theological and Thematic Connections
Psalm 10:2 lays bare the stark reality of human sin and suffering while simultaneously affirming a deep theological conviction in God's ultimate justice. It underscores that pride is not merely a character flaw but a powerful, destructive force that drives systemic injustice and oppression. The psalmist's cry for the wicked to be ensnared in their own plots reflects a fundamental belief in a moral universe governed by a righteous God who sees, hears, and will eventually act. This verse serves as a powerful reminder that while evil may seem to triumph temporarily, God's sovereignty ensures that the wicked's schemes are ultimately futile, and their own sin becomes their undoing. It is a testament to the enduring hope that divine justice will prevail, even when it appears delayed.
Reflection and Application
Psalm 10:2 challenges us to confront the reality of injustice in our world and within our own hearts. It compels us to recognize that pride, whether personal or systemic, is a root cause of oppression, leading individuals and institutions to exploit the vulnerable for their own gain. This verse calls us to cultivate a deep empathy for "the poor" – the afflicted, the marginalized, the voiceless – and to stand in solidarity with them. While the psalmist's prayer is imprecatory, it is rooted in a profound trust that God is just and will ultimately bring all hidden things to light and all wrongs to right. For believers, this means not only lamenting injustice but also actively working for righteousness, advocating for the oppressed, and living with humility, knowing that true justice belongs to God. It encourages us to pray boldly for God's intervention, trusting that He will indeed bring the wicked's schemes to naught and establish His righteous kingdom.
Questions for Reflection
FAQ
Does this verse encourage personal revenge?
No, Psalm 10:2, like other imprecatory psalms, is a prayer to God for divine justice, not an endorsement of personal revenge. The psalmist is expressing a fervent desire for God to intervene and execute His righteous judgment against those who oppress. It reflects a deep trust that vengeance belongs to the Lord, as affirmed in Romans 12:19, rather than encouraging individuals to take matters into their own hands. It is a cry for the establishment of God's moral order, not an act of personal retribution.
Who are "the poor" referred to in this verse?
"The poor" (Hebrew: ʻânîy) in Psalm 10:2 refers to more than just those lacking material wealth. It broadly encompasses the afflicted, the humble, the oppressed, the meek, and those who are vulnerable and without power. These are individuals who are often marginalized, exploited, and unable to defend themselves against the powerful and wicked. The term highlights their social and spiritual condition as much as their economic one, emphasizing their dependence on God for justice and deliverance.
How can the wicked be "taken in the devices that they have imagined"?
This phrase refers to the concept of poetic justice, where the wicked's own malicious schemes and cunning plans become the very means of their downfall. It implies that God, in His sovereignty, can turn the tables on oppressors, causing their own carefully crafted evil plots to backfire and ensnare them. Examples in Scripture include Haman being hanged on the gallows he built for Mordecai (Esther 7:10) or the wicked falling into the pit they dug for others (Psalm 7:15). It's a testament to God's ultimate control over human affairs and His commitment to justice.
Christ-Centered Fulfillment
Psalm 10:2, with its lament over the wicked's prideful oppression and its plea for divine retribution, finds its ultimate fulfillment in the person and work of Jesus Christ. He is the perfect embodiment of the "poor" or ʻânîy—the humble, afflicted, and suffering servant who was persecuted by the proud and powerful, ultimately being "taken" in the devices of wicked men who imagined His death would secure their power (Isaiah 53:3-7; Matthew 27:1-2). Yet, God turned their wicked "devices" against them, transforming the cross from an instrument of defeat into the means of salvation and the ultimate triumph over sin, death, and the powers of darkness (Colossians 2:15). Jesus, the humble Lamb of God, disarmed the spiritual rulers and authorities through His apparent weakness, catching them in their own trap. Furthermore, Christ is the righteous King who will return to fully execute the justice prayed for in this psalm. He will judge the wicked, breaking their pride and delivering the oppressed, establishing a kingdom where justice and righteousness reign supreme and where the meek inherit the earth (Matthew 5:5; Revelation 19:11-16). Thus, Psalm 10:2 points forward to the cross, where the wicked's plot was subverted for redemptive purposes, and to Christ's future reign, where all pride will be humbled and perfect justice will be meted out.