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
Historical Reception
3 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.
This is the reason why the sinner provokes the Lord, because he does not keep him before his eyes, because he turns himself away from God. The one who sins conducts himself in this way. Concerning all of this, God says, “They have shown me their backs and not their faces.” Cain, the offspring of this wickedness, “departed from the face of the Lord God.” That is, he turned himself away from him. Inasmuch as these words are spoken about people being sinners, even more so do they speak about the devil. “His ways are profaned at all times.” For of which people are the ways profaned for all time, since even the wicked often live with much honesty? He enters without permission to draw people to corrupt deeds and even to deny the providence of God. And so he persuades many to believe that the world is without the direction of God, and later he falls away from right ideas concerning the governing of God and the knowledge of judgment.
Do you see the folly? Do you see the unutterable ruin? Do you see the destruction gradually increasing? Do you see the things prized by the mindless, in reality full of deep misery, and now they sink from sight? Those people are applauded in their sins, commended in their wrongdoing. This is the first pitfall, sufficient to trip up the unwary. Hence it is much more necessary to welcome those who censure and correct us than those who applaud and flatter us to the point of destruction. The latter, in fact, prove the ruination of the stupid and impel them to worse evil—as though even by puffing up these sinners they led them on the way to folly.
"God is not in his sight, his ways are polluted in all time" [Psalm 10:5]. He that knows what in the soul gives joy and gladness, knows how great an ill it is to be abandoned by the light of truth: since a great ill do men reckon the blindness of their bodily eyes, whereby this light is withdrawn. How great then the punishment he endures, who through the prosperous issue of his sins is brought to that pass, that God is not in his sight, and that his ways are polluted in all time, that is, his thoughts and counsels are unclean! "Your judgments are taken away from his face." For the mind conscious of evil, while it seems to itself to suffer no punishment, believes that God does not judge, and so are God's judgments taken away from its face; while this very thing is great condemnation. "And he shall have dominion over all his enemies." For so is it delivered, that he will overcome all kings, and alone obtain the kingdom; since too according to the Apostle, who preaches concerning him, "He shall sit in the temple of God, exalting himself above all that is worshipped and that is called God." [2 Thessalonians 2:4]
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Summary
Psalms 10:5 offers a stark and unsettling portrait of the wicked, depicting an individual whose life course is consistently marked by actions that inflict pain and distress upon others, yet who remains utterly blind to or dismissive of divine justice. This verse powerfully illuminates a profound spiritual arrogance, where God's moral judgments are considered irrelevant and distant, fostering a dangerous sense of impunity. It further reveals a deep-seated contempt for any perceived opposition, particularly the vulnerable or righteous, openly expressed through gestures of disdain, underscoring the psalmist's lament over the apparent success and self-assuredness of the ungodly.
Context
Literary Context
Psalms 10 functions as a poignant lament, a desperate cry from the psalmist to God concerning the pervasive evil and oppression within society. It stands in stark contrast to the preceding Psalm 9, which jubilantly celebrates God's righteous judgment and ultimate triumph over the wicked, often in a historical or eschatological sense. Psalm 10, however, shifts focus to the immediate, painful reality of the wicked's apparent success and God's seeming inaction or hiddenness, as articulated in the opening plea, "Why do you stand far off, O LORD? Why do you hide yourself in times of trouble?." The verses immediately preceding Psalm 10:5 detail the wicked's arrogant boasting, their self-sufficiency, and their explicit denial of God's existence or intervention, epitomized by the thought, "There is no God." Verse 5 continues this detailed characterization, illustrating the practical outworking of such a godless worldview in their actions and attitudes, setting the stage for the psalmist's subsequent plea for divine intervention against such brazen unrighteousness.
Historical & Cultural Context
While Psalms 10 does not pinpoint a specific historical event, it profoundly reflects the common experience of injustice and oppression prevalent in ancient Near Eastern societies. In these contexts, the powerful often exploited the weak, and the absence of effective human legal recourse for the marginalized was a frequent reality. The psalmist's lament is thus a universal cry of the vulnerable seeking divine intervention against those who abuse their authority. The concept of "judgments" (Hebrew: mishpatim, H4941) was comprehensive, encompassing not only legal rulings but also God's established moral order, His covenant stipulations, and His providential acts of justice in the world. The wicked's disregard for these judgments signifies a profound rejection of the very fabric of a divinely ordered society, choosing instead to operate solely on principles of self-interest, might, and perceived impunity. This context amplifies the psalmist's distress, as the wicked's actions directly undermine the societal and cosmic order believed to be established by God.
Key Themes
Psalms 10:5 contributes significantly to several overarching themes found throughout the Psalter and the broader biblical narrative. Foremost among these is the stark contrast between the wicked and the righteous, a theme foundational to understanding biblical ethics and eschatology, often introduced in passages like Psalm 1. The verse vividly highlights the arrogance and self-deception of the wicked, who, in their spiritual blindness, perceive their harmful actions as successful or unhindered, embodying a profound moral delusion. This leads directly to the theme of disregard for divine justice, as the wicked operate under the dangerous assumption that God either does not see their deeds or will not intervene, fostering a perilous sense of impunity. Finally, the verse powerfully illustrates the contempt for others, particularly the vulnerable, the afflicted, or those who might represent righteousness, revealing the wicked's disdain and dismissive attitude towards anyone who stands in their self-serving path. These themes collectively underscore the psalmist's fervent plea for God to act and restore justice, reinforcing the biblical truth that true prosperity and security are found in righteousness and humble submission to God, not in exploitation or defiance of His commands, a truth often explored in books like Proverbs.
Exposition and Analysis
Key Word Analysis
This word primarily means "to twist or whirl," and by extension, "to writhe in pain (especially of parturition) or fear." In the context of "His ways are always grievous," it conveys that the wicked's actions consistently cause pain, distress, and suffering to others. The KJV translation captures the primary sense of causing affliction. However, the root also carries nuances of "to form" or "to be strong/firm" in some contexts, suggesting that the wicked's ways are not only painful to others but are also firmly established and seemingly unshakeable in their own eyes, leading to their perceived success.
This term is rich in meaning, referring to a "verdict (favorable or unfavorable) pronounced judicially," encompassing "sentence or formal decree," "divine law," "justice," "ordinance," and "right." When the verse states "thy judgments are far above out of his sight," it implies that the wicked person has no regard for God's moral decrees, His established order of justice, or the certainty of His eventual retribution. They operate as if these divine standards do not exist or are irrelevant to their conduct.
This primitive root means "to puff, i.e., blow with the breath or air," and by extension, "to scoff." This vivid, almost onomatopoeic word powerfully conveys the wicked's scorn, contempt, and dismissal. It describes the act of blowing away something insignificant, symbolizing their utter disdain for their enemies, the vulnerable, or anyone who might oppose their self-serving agenda. It signifies an arrogant sense of superiority and a profound lack of respect.
Verse Breakdown
"His ways are always grievous"
This clause describes the consistent and inherent nature of the wicked's actions and chosen life path. Their conduct is not merely occasionally harmful but is fundamentally characterized by causing pain, oppression, and distress to others. The adverb "always" (H6256, ʻêth) emphasizes the habitual, unrepentant, and settled disposition of the wicked towards evil, indicating a deliberate and continuous pattern of behavior rather than isolated transgressions.
"thy judgments [are] far above out of his sight"
This phrase reveals the core of the wicked's spiritual blindness, moral depravity, and willful ignorance. It does not imply that God's judgments (His moral laws, His acts of justice, His coming retribution) are literally distant or non-existent, but rather that the wicked have actively disregarded or willfully ignored them. The imagery of "far above out of his sight" (H4791, mârôwm) suggests that God's standards and ultimate accountability are so remote from their worldview that they effectively do not exist for them, fostering a dangerous illusion of impunity and enabling their continued wickedness without fear of consequence.
"as for all his enemies, he puffeth at them"
This final clause illustrates the wicked's contemptuous attitude towards anyone who stands in their way. "His enemies" (H6887, tsârar) include not only those who actively oppose him but also the vulnerable, the righteous, or anyone who might challenge his self-serving agenda. The act of "puffing" (H6315, pûwach) is a gesture of utter disdain, a dismissive snort or breath, signifying that he considers them insignificant, easily overcome, and unworthy of serious consideration or respect. It underscores his arrogant belief in his own invincibility and the futility of any opposition.
Literary Devices
Psalms 10:5 employs several potent Literary Devices to convey its message with striking clarity and emotional force. Irony is profoundly present, as the wicked's "grievous" ways, which inflict pain and suffering on others, are perceived by the wicked themselves as successful, unhindered, and advantageous. There is a tragic disconnect between their self-perception of triumph and the objective reality of their destructive impact. Hyperbole is effectively used in phrases like "always grievous" and "far above out of his sight," emphasizing the extreme and pervasive nature of the wicked's depravity and spiritual blindness, portraying them as utterly consumed by their own evil and detached from divine reality. The most striking device is Imagery, particularly in "he puffeth at them." This vivid, almost onomatopoeic image of a dismissive snort or breath powerfully conveys the wicked's arrogant contempt and utter disdain for those they deem inferior or obstructive. This concrete, visceral action allows the reader to immediately grasp the wicked's dismissive and dehumanizing attitude towards others.
Theological and Thematic Connections
Psalms 10:5 offers profound theological insights into the nature of evil, the reality of spiritual blindness, and the certainty of divine justice. It highlights the perilous state of those who, in their arrogance, willfully ignore God's moral order and the certainty of His eventual judgment. This verse underscores the biblical truth that while God may seem silent or distant to the wicked, His judgments are not absent but merely unperceived by those who refuse to acknowledge Him. It speaks to the tension between the apparent prosperity of the wicked in the present age and the ultimate triumph of God's righteousness. The psalmist's lament implicitly affirms God's sovereignty and the eventual vindication of the righteous, even when justice seems delayed, reminding believers that God is never truly hidden or inactive.
Reflection and Application
Psalms 10:5 serves as both a sobering warning and a profound source of comfort for believers. It warns against the insidious nature of spiritual arrogance and self-deception, where self-interest and a willful disregard for God's truth lead to a dangerous delusion of impunity. True prosperity and lasting security are not found in exploiting others or ignoring divine commands, but in walking in righteousness, humility, and acknowledging God's ever-present gaze and ultimate authority. For those who feel oppressed, overlooked, or scorned by the wicked, this verse, within the broader context of Psalm 10, offers a profound comfort. Though the wicked may seem to triumph and God's judgments appear "far above out of his sight" to them, the psalmist's heartfelt plea for divine intervention ultimately affirms an unwavering faith in God's eventual and certain justice. God's judgment is not absent; it is simply not perceived by those who refuse to acknowledge Him. The verse reminds us that while the wicked may "puff" in contempt, their haughtiness is ultimately futile against the immutable justice of God, who hears the cry of the afflicted and will, in His perfect timing, act decisively to set things right. This should inspire us to persevere in faith and to advocate for justice, trusting in God's sovereign plan.
Questions for Reflection
FAQ
What does "grievous" mean in the context of "His ways are always grievous"?
In Psalms 10:5, "grievous" (Hebrew: chûwl, H2342) carries a powerful dual meaning. On one hand, it describes the objective effect of the wicked's actions: they are painful, oppressive, and harmful to others, causing distress and suffering, aligning with the primary sense of "to writhe in pain" or "to grieve." On the other hand, the root can also imply "to be firm" or "to be established." This suggests that in the wicked person's own deluded perception, their ways are "firm," "strong," or "successful," leading to their own prosperity and power, despite the pain they inflict. Thus, their ways are both objectively harmful and subjectively perceived as advantageous and unhindered.
Why are God's judgments "far above out of his sight"?
This phrase (using H4791, mârôwm, for "far above") highlights the profound spiritual blindness and willful ignorance of the wicked. It does not mean God's judgments are literally distant or non-existent, but rather that the wicked have deliberately removed them from their consideration. They do not acknowledge God's moral law, His justice, or the certainty of His future retribution. This mindset allows them to live as if God does not see their deeds, or if He does, He will not act, fostering a false sense of impunity and enabling their continued wickedness without fear of accountability. It's a chosen rejection of divine truth and authority, a deliberate spiritual insensitivity.
What does "he puffeth at them" signify?
The phrase "he puffeth at them" (using H6315, pûwach) is a vivid, almost onomatopoeic image signifying profound contempt, scorn, and dismissal. The wicked person views their "enemies" (which include anyone who might oppose them, the righteous, or the vulnerable) as utterly insignificant. The act of "puffing" or snorting suggests blowing away a trivial obstacle, a gesture of absolute disdain and superiority. It illustrates the wicked's arrogant belief that they are untouchable and that their opposition is easily brushed aside, unworthy of serious consideration or respect. This action reveals their deep-seated pride and lack of empathy.
Christ-Centered Fulfillment
Psalms 10:5, with its portrayal of the wicked's arrogance, disregard for divine judgment, and contempt for their adversaries, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "grievous ways" of humanity, characterized by sin and rebellion against God, culminated in the rejection and crucifixion of the Son of God. Jesus Himself experienced the ultimate "puffing" and scorn from those who, in their spiritual blindness, considered God's judgments "far above out of their sight." The religious and political leaders of His day, operating from a place of self-righteousness and contempt for divine truth, mocked Him, spat on Him, and dismissed Him as a criminal, as vividly recounted in Matthew 27:39-44 and Mark 15:29-32. Yet, in Christ's suffering and death, God's ultimate judgment against sin was perfectly executed, and His perfect justice was revealed. The resurrection of Jesus powerfully demonstrated that God's judgments are not "far above out of sight" but are decisively enacted, vindicating the righteous and exposing the futility of the wicked's arrogance. Through His humility and obedience unto death on the cross, as described in Philippians 2:8, Christ stands in stark contrast to the wicked described in Psalms 10:5, offering the true path to righteousness and demonstrating that God's ultimate authority and justice will prevail over all human pride and contempt, leading to Christ's exaltation where "every knee should bow" and "every tongue confess" that He is Lord.