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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.
He lies in wait in secret, like a lion in his den or a savage lion in his cave so that he may drag off the poor by crafty speech and, equally often, by their deeds. After he has caught him in the trap he will draw him to apostasy. Wild beasts are threatening, and especially so the lion. Often, therefore, lying in wait, while he discusses fasting, he openly persuades them to greed; and addressing modesty, he introduces them to a certain appearance of luxury. Thus, he pushed Eve deceptively in the garden to commit transgression, saying she was going to be equal to God. Thus he lured Judas by greed.
[By contrast] the righteous person praises God at all times.
Just as the inspired author describes them as a wild beast, so he talks about them in those terms, making a show of their tricks, ambushes, schemes. What could be more pitiful than this, what could be more desperate, to feel the need of the possessions of the poor? So shall we call these people rich, tell me?… Do you see their moral bankruptcy and cruelty? Moral bankruptcy, because they lust after the goods of the poor; cruelty, because far from being moved by their plight they aggravate their penury when they should pity it and ameliorate it. Still, they do not get up to this with impunity: when they exert their power, when they seem to prevail, when they think they are unassailable, then it is they perish, so that the inventiveness of God, the patience of the poor, the errors of these miscreants and the forbearance of God’s long-suffering may come to light. Hence it is that justice does not follow close on their heels, since God in his long-suffering summons them to repentance; but when they profit nothing from the long-suffering, then he admonishes them with retribution.
"He lies in ambush with the rich" [Psalm 10:8]. What rich, but those whom he will load with this world's gifts? And he is therefore said to lie in ambush with them, because he will display their false happiness to deceive men; who, when with a perverted will they desire to be such as they, and seek not the good things eternal, will fall into his snares. "That in the dark he may kill the innocent." "In the dark," I suppose, is said, where it is not easily understood what should be sought, or what avoided. Now to kill the innocent, is of an innocent to make one guilty.
His wickedness is described as a two-fold corruption, for in his mouth he will have a blasphemous cursing when he makes the false claim that he is the Son of God. He will also have bitterness when he imposes the death penalty on those who resist him, and he will hand over to punishment whoever refuses to worship him as the deity. He will have these things in his mouth, which he will speak in public. But “under his tongue,” as the psalmist says, indicates that he will have the most savage thoughts, so that since he himself is already destroyed he may hasten to destroy everything.
In earlier times, the persecution of the church was merely violent, when Christians were being pressed by pagans through proscriptions, torture and beatings to sacrifice to idols. A second type of persecution is through deceit, which is currently being carried out by heretics and false Christians. A final form still remains, and it is predicted to come through the Antichrist. No form of persecution is more dangerous than this, since it will be extremely violent because of the power of this unique kingdom, and it will result in deception through miraculous signs. As a result, just as the Lord says in the Gospel, “it will deceive, if possible, even the elect.” The word lion refers to the violence of this kingdom, and the phrase “in his den,” predicts its deceit.
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SUMMARY
Psalms 10:8 offers a chilling portrayal of the wicked oppressor, meticulously detailing their calculated, concealed, and predatory actions against the most vulnerable in society. The verse reveals their patient ambush tactics from hidden vantage points, their willingness to commit violence against the blameless, and their deliberate, watchful intent to exploit the afflicted, thereby underscoring a profound and active disregard for justice and human dignity within the community.
CONTEXT
Literary Context: Psalms 10:8 is centrally positioned within Psalm 10, a passionate lament where the psalmist cries out to God, questioning divine inaction in the face of rampant injustice and oppression. This psalm is often considered a thematic counterpart to Psalm 9, forming a pair that juxtaposes God's righteous judgment and the psalmist's praise with the stark reality of unpunished evil. Verses Psalms 10:1-11 vividly delineate the character and deeds of the wicked, describing their arrogance, self-sufficiency, and utter contempt for both God and humanity. Verse 8 specifically contributes to this detailed indictment by focusing on the insidious, hidden, and predatory tactics employed by these oppressors, setting the stage for the psalmist's desperate plea for divine intervention in Psalms 10:12-18.
Historical & Cultural Context: In ancient Israelite society, "villages" (חֲצֵרִים, hatzerim), often referring to unfortified settlements or outlying encampments, and "secret places" (מִסְתָּרִים, mistarim), denoting hiding spots or covert areas, represented locales particularly susceptible to crime and exploitation. Unlike fortified cities with their robust defenses and constant oversight, these areas lacked strong protection or immediate governmental authority, making them ideal "lurking places" for bandits, corrupt officials, or powerful individuals to ambush, extort, and commit violence. The "poor" (חֵלְכָא, chelkâʼ) in this context encompasses not only those lacking material wealth but also the afflicted, humble, oppressed, and defenseless—those without social standing, political influence, or physical protection. The psalm reflects a deep-seated concern for social justice, a foundational tenet of the Mosaic Law, which repeatedly emphasized the protection of the marginalized, as seen in passages like Deuteronomy 24:14-15 and Exodus 22:21-27. The lament thus underscores the severe breakdown of this divinely ordained social order when the wicked are allowed to operate with impunity.
Key Themes: Psalms 10:8 profoundly contributes to several key themes within the psalm and the broader Psalter. Firstly, it highlights The Deceitful and Predatory Nature of Evil, emphasizing that wickedness often operates in the shadows, not openly. The oppressor "sitteth in the lurking places" and "in the secret places," signifying a deliberate, concealed malice designed to avoid detection and consequence, much like a hunter. Secondly, the verse underscores the theme of Targeting the Vulnerable, as the specific victims—"the innocent" (נָקִי, nâqîy, blameless) and "the poor" (חֵלְכָא, chêlᵉkâʼ)—reveal the oppressor's utter lack of conscience and their exploitation of those least able to defend themselves. Their "eyes are privily set against the poor" indicates a watchful, predatory intent, waiting for the opportune moment to strike. Thirdly, this detailed description of hidden injustice implicitly reinforces the theme of God's Omniscience and Ultimate Justice. While the wicked operate in secret, the psalmist's very act of bringing this complaint to God (as seen in Psalms 10:12) implies a foundational belief that God sees all, even the most clandestine deeds, and will ultimately intervene, despite the wicked's arrogant denial of God's sight, as noted in Psalms 10:11.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 10:8 is rich in Imagery, painting a vivid and unsettling picture of the wicked as a stealthy, patient predator. The phrases "lurking places," "secret places," and "eyes are privily set against" evoke a powerful sense of stealth, danger, and hidden malice, akin to an animal lying in wait for its prey. This sustained Metaphor of the hunter and the hunted powerfully conveys both the extreme vulnerability of the innocent and the calculated cruelty of the oppressor. The psalm also employs Personification of evil, giving it agency and malevolent intent ("He sitteth," "his eyes are set"). There is an implicit Contrast between the hidden, dark operations of the wicked and the psalmist's appeal to a God who is omniscient and omnipresent, seeing all, even what is done in secret. The use of specific, emotionally charged words like "murder" and "innocent" heightens the sense of outrage and injustice, appealing directly to the reader's moral sensibilities and sense of righteous indignation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 10:8 serves as a stark reminder of the pervasive reality of evil and injustice in a fallen world, particularly how it ruthlessly preys upon the most vulnerable. Theologically, it underscores humanity's desperate need for divine intervention when human systems of justice prove inadequate or fail entirely. The wicked's arrogant belief that their hidden deeds go unnoticed or unpunished (as implied in Psalms 10:11) stands in direct opposition to the biblical truth of God's omniscience, omnipresence, and ultimate sovereignty. This verse highlights God's profound and unwavering concern for the oppressed and his ultimate commitment to justice, even when it appears delayed or unseen by human eyes. It points to a divine moral order that is severely violated by such acts, provoking the psalmist's fervent lament and desperate plea for God to "arise" (Psalms 10:12) and execute righteous judgment.
REFLECTION AND APPLICATION
Psalms 10:8 remains profoundly relevant for believers today, serving as a powerful lens through which to view contemporary forms of hidden injustice and exploitation. It challenges us to cultivate a keen spiritual discernment, recognizing that evil often operates subtly, not always in plain sight. This can manifest in predatory financial schemes, cybercrime, human trafficking, abuses of power, or systemic inequalities that quietly target the unsuspecting, the marginalized, or those lacking a voice. The plight of "the innocent" and "the poor" in this verse should ignite a deep compassion within us, compelling us to advocate for, protect, and speak up on behalf of those who cannot defend themselves. This aligns directly with God's very heart for justice, which is consistently revealed throughout Scripture. Furthermore, in a world where injustice often seems to thrive in secrecy and human systems frequently fail, this psalm encourages unwavering faith in divine oversight, reminding us that God sees every hidden act, knows every secret place, and will ultimately bring about perfect justice in His time, urging us to trust His sovereign plan even amidst present darkness.
Questions for Reflection
FAQ
What does "murder the innocent" mean in a broader sense for this psalm?
Answer: While the KJV uses "murder," the Hebrew word for "murder" (יַהֲרֹג, yaharog) can also mean "to slay" or "to kill" in a more general sense. In the context of the wicked's predatory actions against the "innocent" (נָקִי, nâqîy, meaning blameless or free from guilt), it signifies not only literal killing but also the destruction of their well-being, their livelihood, their reputation, or their hope. It encompasses any act that unjustly and deliberately brings about ruin or severe harm to those who are blameless and defenseless. The psalmist is likely describing the complete devastation inflicted upon the vulnerable by the wicked, which can be as destructive as physical death. This aligns with the broader theme of oppression and exploitation found throughout Psalm 10, where the wicked are depicted as crushing the poor and helpless.
How does Psalms 10:8 relate to God's justice, especially if the wicked operate in secret?
Answer: Psalms 10:8 highlights the challenging reality of hidden injustice, but the very act of the psalmist bringing this lament to God implies a profound faith in God's omniscience and ultimate justice. While the wicked may operate "in the secret places" and arrogantly believe that God "will not require it" (Psalms 10:4) or that God "has forgotten" (Psalms 10:11), the psalmist knows otherwise. The psalm is a fervent plea for God to "arise" (Psalms 10:12) and act, demonstrating the conviction that God sees all, even the most clandestine deeds, and will ultimately hold the wicked accountable. This tension between apparent divine inaction and the certainty of God's justice is a recurring theme in the Psalms, ultimately resolved in the belief that God is the "helper of the fatherless" and will "break the arm of the wicked" (Psalms 10:14-15).
CHRIST-CENTERED FULFILLMENT
Psalms 10:8, with its chilling depiction of the wicked preying on the innocent and poor in secret, finds its ultimate fulfillment and profound resolution in the person and redemptive work of Jesus Christ. He is the quintessential "innocent" one, the blameless Lamb of God who was "led like a lamb to the slaughter" (Isaiah 53:7) and unjustly "murdered" by the wicked, though in plain sight on the cross. Yet, His death, far from being a secret act, was a public spectacle that exposed the depths of human sin and the cunning of the spiritual powers of darkness, which often operate in "secret places" or "schemes" (Ephesians 6:11-12). Jesus consistently identified with and ministered to "the poor" (οἱ πτωχοί, hoi ptōchoi), the afflicted, and the marginalized, declaring the good news to them as His divine mission (Luke 4:18-19). He is the ultimate advocate and protector against all forms of hidden oppression. Furthermore, while the wicked in Psalm 10 believe God does not see, Jesus, as the Son of God, is the one through whom all things were created and by whom "all things are held together" (Colossians 1:16-17), meaning no act, however secret, escapes His divine gaze. His return will bring an end to all hidden wickedness, as He will "bring to light what is hidden in darkness and will expose the motives of the heart" (1 Corinthians 4:5), establishing His kingdom of perfect justice where the oppressed will finally find lasting peace, vindication, and the wiping away of every tear (Revelation 21:4).