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Commentary on Psalms 10 verses 1–11
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.
So bold is the person who does not look on God or recognize his judgment that he does not consider within himself his own audacious wicked deeds, believing that he will rejoice forever in his prosperity. His mouth swells up with blasphemies and irreverence. At length, the arrogant one blares out with fierce confidence countless blasphemies and curses, asserting that there is no God, nor does he look down on us, nor will he judge.
What could be more stupid than this attitude in a human being, subject to death, caught up in affairs of the moment, subject to countless changes, to come up with such fantasies? Now, where did this spring from? From stupidity. You see, whenever a heedless person enjoys great prosperity, prevails over his enemies, is praised and admired, he proves more to be pitied than anyone. In fact, by not expecting any change he does not even cope with prosperity sensibly; but on falling on hard times he is disturbed and upset, being out of practice and heedless.… These people … once corrupted, have no regard for human limitations but consider their state immovable on account of their success—the basis of ultimate folly and destruction and the occasion of utter ruin.
And seeing that being delivered over to the lust of his own heart, and predestinated to extreme condemnation, he is to come, by wicked arts, to that vain and empty height and rule; therefore it follows, "For he has said in his heart, I shall not move from generation to generation without evil" [Psalm 10:6]: that is, my fame and my name will not pass from this generation to the generation of posterity, unless by evil arts I acquire so lofty a principality, that posterity cannot be silent concerning it. For a mind abandoned and void of good arts, and estranged from the light of righteousness, by bad arts devises a passage for itself to a fame so lasting, as is celebrated even in posterity. And they that cannot be known for good, desire that men should speak of them even for ill, provided that their name spread far and wide. And this I think is here meant, "I shall not move from generation to generation without evil." There is too another interpretation, if a mind vain and full of error supposes that it cannot come from the mortal generation to the generation of eternity, but by bad arts: which indeed was also reported of Simon, when he thought that he would gain heaven by wicked arts, and pass from the human generation to the generation divine by magic. [Acts 8:9] Where then is the wonder, if that man of sin too, who is to fill up all the wickedness and ungodliness, which all false prophets have begun, and to do such "great signs; that, if it were possible, he should deceive the very elect," [Matthew 24:24] shall say in his heart, "I shall not move from generation to generation without evil"?
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SUMMARY
Psalms 10:6 offers a chilling glimpse into the internal world of the wicked, exposing a profound self-deception rooted in an arrogant conviction of their own unassailable stability. This verse reveals their dangerous presumption that they are utterly impervious to misfortune, divine judgment, or any form of adversity, believing themselves permanently secure from all trouble. It lays bare the hidden mindset that fuels their outward defiance and oppressive behavior, highlighting a fundamental rejection of God's sovereignty and justice.
CONTEXT
Literary Context: Psalm 10 functions as a passionate lament and plea to God, often considered a thematic continuation of Psalm 9, despite lacking a superscription. While Psalm 9 celebrates God's righteous judgment and ultimate triumph over the wicked, Psalm 10 plunges into the psalmist's immediate anguish, observing the apparent prosperity and unchecked oppression of the ungodly. The psalmist cries out, questioning God's seeming distance and inaction in the face of such pervasive evil, as articulated in Psalm 10:1. Verse 6 is pivotal, providing a direct, unsettling insight into the internal monologue of the wicked individual. This revelation of their deep-seated arrogance—"I shall not be moved"—serves as the psychological bedrock for their predatory actions described in the preceding verses (e.g., their lying, deceit, and ambush of the innocent). It sets the urgent stage for the psalmist's fervent petition for divine intervention and justice against those who deny God's ultimate accountability.
Historical & Cultural Context: The social landscape of ancient Israel, as reflected in the Psalms, often saw the vulnerable—the poor, the orphan, and the widow—as prime targets for exploitation by the powerful and unscrupulous. In a society where justice was ideally dispensed by community elders and judges, the absence of immediate retribution for the wicked could foster a dangerous sense of impunity among oppressors. This historical reality underscores the psalmist's lament about God's perceived remoteness. The wicked's boast in verse 6 is not an abstract philosophical statement but a reflection of their practical experience: their perceived success and lack of immediate consequence reinforce their self-delusion. Culturally, the "heart" (לֵב, lev) in ancient Hebrew thought was far more than just the seat of emotion; it was considered the very core of a person's being, encompassing intellect, will, and moral decision-making. Therefore, the wicked's declaration "in his heart" signifies a deeply ingrained conviction, a foundational belief system that governs their entire existence, rather than a fleeting thought or an empty boast.
Key Themes: Psalms 10:6 profoundly contributes to several overarching themes within the Psalter and the broader biblical narrative. Firstly, it vividly illustrates the theme of Arrogance and Self-Deception, portraying a wicked individual utterly convinced of their own strength and stability, believing themselves immune to any external force, especially divine retribution. This self-assurance is a profound delusion, standing in stark contrast to the reality of God's ultimate sovereignty and control over all things. Secondly, the verse highlights the Rejection of Divine Accountability. By asserting they "shall not be moved" and "never be in adversity," the wicked effectively deny God's role as judge and His capacity to intervene in human affairs. This mindset reflects a fundamental lack of the fear of God, which the Bible consistently presents as the beginning of wisdom and the foundation of true understanding. Lastly, it exposes the theme of False Security. The wicked's confidence is built entirely on their own perceived power, prosperity, and lack of immediate consequence, not on God. This self-reliance is depicted as a dangerous illusion, standing in stark opposition to the true stability and security found only in God, who is the unshakeable foundation for the righteous.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 10:6 masterfully employs several impactful literary devices. The most prominent is Internal Monologue or Direct Discourse, as the psalmist grants the reader direct access to the wicked person's private, unvoiced thoughts. This technique makes the wicked's arrogance more visceral and chilling, revealing the deep-seated nature of their self-deception rather than merely describing their outward actions. There is also a strong element of Irony at play; the wicked declares themselves "unmoved" and immune to "adversity," yet the very context of the Psalm is a fervent lament calling for God's intervention against them, implying their ultimate downfall is inevitable. This creates a dramatic tension between the wicked's delusion and God's sovereign reality, which the psalmist trusts will eventually prevail. Furthermore, Contrast is implicitly present, juxtaposing the wicked's false security and self-reliance with the psalmist's (and the righteous's) true security found only in trusting God, who is the true, unshakeable Rock and refuge.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the biblical theme of human pride and self-sufficiency, portraying a heart so hardened by perceived success that it denies the very existence of divine judgment or the possibility of misfortune. The wicked's internal boast is a direct affront to God's sovereignty and justice, embodying the essence of rebellion against the Creator. It highlights the dangerous delusion that can arise when temporary prosperity is mistaken for permanent security, leading individuals to believe they are above accountability. Theologically, it underscores the profound truth that true stability and security are found not in self-reliance or worldly success, but in humble submission to and trust in God, who alone is the immovable foundation. While the wicked may flourish for a season, their path is ultimately precarious, and their end is certain, as God's justice will inevitably prevail.
REFLECTION AND APPLICATION
Psalms 10:6 serves as a profound mirror, inviting us to examine the hidden corners of our own hearts. It warns against the insidious nature of spiritual pride and the false security that can stem from our own perceived strength, wealth, or accomplishments. The wicked's delusion reminds us that true stability is never found in self-sufficiency but only in humble dependence on God. This verse challenges us to consider where we place our ultimate trust: Is our confidence rooted in our own abilities, resources, or lack of immediate troubles, or is it firmly anchored in the unchanging character and unfailing promises of God? Recognizing that even the most seemingly secure human foundations can be shaken, we are called to cultivate a spirit of humility, acknowledging God's sovereignty over all circumstances, both favorable and adverse. It encourages us to live with an awareness of divine accountability, knowing that God's justice, though sometimes delayed, is always certain and that our ultimate hope must rest in Him alone.
Questions for Reflection
FAQ
Q: Why does the psalmist emphasize that the wicked "said in his heart" rather than openly boasting?
Answer: The emphasis on what the wicked "said in his heart" is crucial because it reveals the deep-seated, internal nature of their arrogance and self-deception. It's not merely an outward boast, which might be dismissed as bravado, but a fundamental conviction that shapes their entire worldview and behavior. This internal declaration signifies a settled belief system where they have convinced themselves of their own invincibility and immunity to divine judgment. It highlights that their rebellion against God is not just in their actions, but originates from a core disposition of their inner being, as the heart in biblical thought is the seat of intellect, will, and moral choice. This internal state is often more dangerous because it's hidden and can lead to profound spiritual blindness, as seen in Proverbs 4:23.
Q: Does this verse imply that God always immediately punishes the wicked?
Answer: No, this verse does not imply immediate punishment. In fact, the very context of Psalm 10 is a lament where the psalmist is crying out precisely because the wicked are prospering and seem to be getting away with their oppression without immediate consequence (Psalm 10:1-5). The wicked's declaration in verse 6, "I shall never be in adversity," is their delusion, born from their current experience of unhindered success. The Psalms, particularly Psalm 73, wrestle deeply with the apparent prosperity of the wicked and the suffering of the righteous, ultimately concluding that while the wicked may flourish for a time, their end is destruction. God's timing for justice is not always immediate, aligning with human expectations, but it is always certain and perfectly righteous.
CHRIST-CENTERED FULFILLMENT
Psalms 10:6, with its depiction of the wicked's self-deceptive boast of unshakeable security, finds its profound Christ-centered fulfillment in the stark contrast between humanity's fallen pride and Christ's perfect humility, and between false human foundations and the true, eternal rock that is Jesus. The wicked's claim, "I shall not be moved," embodies the essence of humanity's rebellion and self-reliance, a spiritual posture that ultimately leads to ruin, as seen in Jesus' parable of the foolish builder who built his house on sand, leading to its great fall when the storms came (Matthew 7:26-27). In contrast, Christ is the one who, though "moved" to suffering and death on the cross for our sins (Isaiah 53:5), was utterly "unmoved" by the power of death itself, triumphing over it in His glorious resurrection (Acts 2:24). He is the true and only foundation upon whom a life can be built that "shall not be moved" (1 Corinthians 3:11). Those who place their faith in Him find their security not in their own strength or prosperity, but in His finished work and His eternal kingdom, which "cannot be shaken" (Hebrews 12:28). Christ's life, death, and resurrection perfectly expose the wicked's delusion and provide the ultimate answer to the problem of human pride and the need for a true, unshakeable hope.