Verse-by-Verse Bible Commentary
Psalms 10:13

Clarke's Commentary

Verse Psalms 10:13. Wherefore doth the wicked contemn God? — How is it that the Lord permits such persons to triumph in their iniquity? The longsuffering of God leadeth them to repentance.

Bridgeway Bible Commentary

Psalms 9-10 God fights for the oppressed

In Psalms 9:0 and 10 we meet another kind of Hebrew verse, the acrostic. (Other acrostics are Psalms 25, 34, 37, 111, 112, 119 and 145.) In an acrostic the first word of each verse (or stanza) begins with a different letter of the 22-letter Hebrew alphabet, moving in order, so to speak, ‘from A to Z’. The acrostic in this case moves unbroken through Psalms 9:0 and 10, indicating that originally they probably formed one psalm. The absence of a heading to Psalms 10:0 supports this view. The two psalms appear to belong to the days of David’s kingship.

David begins with an expression of praise to God (9:1-2) because of a notable victory that God has given Israel over its enemies (3-6). This victory illustrates God’s perfect justice in upholding what is right (7-8) and his unfailing love in caring for those who trust in him (9-10). David therefore calls on the whole congregation to join him in this hymn of praise (11-12).
As he recalls the enemy attacks, the grateful psalmist recalls also how he prayed desperately in the crisis and promised to offer public praise to God on his successful return to Jerusalem (13-14). Knowing that God is righteous in all his judgments, the psalmist is assured that God will punish the wicked and care for the faithful (15-18). He asks God to act decisively against those who defy him, and to show them that they are merely mortal beings (19-20).
At times it seems to the psalmist that God stands idly by while the ungodly do as they please. Self-seeking people use their power, influence and wealth to oppress the poor and trample on the rights of others (10:1-2). Because God does not act in judgment against him immediately, the unjust think that God is not concerned. They think there will be no judgment (3-6). Greed, lying, cruelty and deceit are the characteristics of such people (7-9). The more easily they crush people, the more confident they become that they have escaped God’s punishment (10-11).
But God is not indifferent to the arrogance of the oppressors; nor is he indifferent to the sufferings of the oppressed. Silently, he has been taking notice of everything. God has a particular concern for those who are defenceless and easily exploited (12-14). The arrogant can never triumph over God. Those who advance themselves by oppressing others will meet with certain punishment, but those who trust in God will be delivered (15-18).

Longing for judgment

Ideas commonly associated with God’s judgment are those of condemnation and punishment. Judgment is not usually something to look forward to. Yet the psalmists often long for God’s judgment and rejoice in anticipation of the day when it will come (Psalms 67:4; Psalms 96:12-13).

The reason for this longing for judgment is that, for the psalmists, God’s judgment means the administration of justice in the everyday affairs of life. The godly were oppressed and downtrodden. Corruption, bribery and injustice meant they had no way of obtaining justice, no way of gaining a hearing, no way of getting a judgment of their case (Psalms 10:1-6; Psalms 82:1-4). They knew they were in the right. That was why they longed for the day when God would act in judgment, righting the wrongs, declaring them to be right, and sentencing their oppressors to punishment (Psalms 7:6-8; Psalms 9:8,Psalms 9:12; Psalms 10:12,Psalms 10:17-18; Psalms 35:23-24).

Coffman's Commentaries on the Bible

“Arise, O Jehovah; O God, lift up thy hand: Forget not the poor. Wherefore doth the wicked contemn God, and say in his heart, Thou wilt not require it? Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand. The helpless committeth himself unto thee; Thou hast been the helper of the fatherless.”

“Arise, O Jehovah.” The Psalm here changes the tone completely. No longer is there a description of evil men and their activities. Abruptly, there is a cry for Jehovah to intervene, to lift up his hand and to execute judgment against the unrighteousness of evil doers.

There is a glimpse here of the necessity for the Final Judgment. Without that factor in God’s cosmic arrangements, the wicked would indeed have the best of things. However, the holy Bible teaches that no sin shall ever be able to crawl by the throne of the eternal God without receiving its due retribution and punishment, the only exceptions being the mistakes and sins of the redeemed “in Jesus Christ.” “Vengeance belongeth to me, I will repay”! is the Word of God Himself.

“The wicked contemn God.” The word contemn is related to the word contempt and means “to despise” or “to scorn.” This describes the usual attitude of evil men; and, “One might suppose that they had some reason for saying that God would let such things pass by unavenged”;H. C. Leupold, op. cit., p. 122. but on the contrary it is only a result of the blind and stupid folly of the wicked.

Psalms 10:14 stands in stark and dramatic contrast to the insane assertions of the wicked. God indeed has seen it and his purpose is indeed to avenge it and requite it.

Barnes' Notes on the Whole Bible

Wherefore doth the wicked contemn God? - That is, despise him; or treat him with contempt and disregard. On what ground is this done? How is it to be accounted for? What is the proper explanation of so strange a fact? It is to be observed here:

(a) that the psalmist assumes this to be a fact, that the wicked do thus contemn or despise God. Of this he had no doubt; of this there can be no doubt now. They act as if this were so; they often speak of Him as if this were so. They pay no respect to his commands, to his presence, or to his character; they violate all His laws as if they were not worth regarding; they spurn all His counsels and entreaties; they go forward to meet Him as if His wrath were not to be apprehended or dreaded.

(b) So strange a fact, the psalmist says, ought to be accounted for. There must be some reason why it occurs; and what that reason is, is worth an earnest inquiry. It could not be possible to believe that man - the creature of God, and a creature so weak and feeble - could do it, unless the fact were so plain that it could not be denied. It is, then, worth inquiry to learn how so strange a fact can be accounted for; and the solution - the thing which will explain this, and which must be assumed to be true in order to explain it - is stated in the concluding part of the verse.

He hath said in his heart - This expression is here repeated for the third time in the psalm. See Psalms 10:6, Psalms 10:11. The idea is, that all this is the work “of the heart,” and indicates the state of the heart. It cannot be regarded as the dictate of the reason or the judgment; but it is to be traced to the wishes, the feelings, the desires, and is to be regarded as indicating the real condition of the human heart. A man habitually desires this; he practically persuades himself that this is so; he acts as if it were so.

Thou wilt not require it - Thou wilt not require an account of it; thou wilt not inquire into it. The Hebrew is simply: “Thou wilt not seek;” and the idea is, that God would not make an investigation of the matter. This fact, the psalmist says, would account for the conduct of the wicked. This is the actual feeling of wicked men, that they are not to give account of their conduct, or that God will not be strict to mark their deeds. People act as if they were not responsible to their Maker, and as if it were a settled point that he would never call them to account.

Calvin's Commentary on the Bible

13.Why doth the wicked despise God? It is, indeed, superfluous to bring arguments before God, for the purpose of persuading him to grant us what we ask; but still he permits us to make use of them, and to speak to him in prayer, as familiarly as a son speaks to an earthly father. It should always be observed, that the use of praying is, that God may be the witness of all our affections; not that they would otherwise be hidden from him, but when we pour out our hearts before him, our cares are hereby greatly lightened, and our confidence of obtaining our requests increases. Thus David, in the present passage, by setting before himself how unreasonable and intolerable it would be for the wicked to be allowed to despise God according to their pleasure, thinking he will never bring them to an account, ⁽²²⁸⁾ was led to cherish the hope of deliverance from his calamities. The word which is here rendered despise, is the same as that which he had used before. Some translate it to provoke, and others to blaspheme. But the signification which I have preferred certainly agrees much better with the context; for when persons take from God the power and office of judging, this is ignominiously to drag him from his throne, and to degrade him, as it were, to the station of a private individual. ⁽²²⁹⁾ Moreover, as David had a little before complained that the ungodly deny the existence of a God, or else imagine him to be constantly asleep, having no care about mankind, so now he complains to the same purpose that they say, God will not require it.

(228) “A leur plaisir n’estimans pas que jamais il les amenast le conte.” — Fr.

(229) “Au rang des hommes.” — Fr. “To the rank of men.”

Smith's Bible Commentary

Psalms 10:1-18

Why do you stand a far off, O LORD? Why hidest thou thyself in times of trouble? ( Psalms 10:1 )

Have you ever prayed that? "Lord, why aren't You doing something about it? Why do You seem to hide Yourself when I am in trouble?"

The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined. For the wicked boasts his heart's desire, and blesses the covetous, whom the LORD abhors. The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffs at them. He has said in his heart, I shall not be moved: for I shall never be in adversity. His mouth is full of cursing, deceit and fraud: under his tongue is mischief and emptiness. He sits in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privately set against the poor. He lies in wait secretly as a lion in his den: he lies in wait to catch the poor: he does catch the poor, when he has drawn him into his net. He crouches, and humbles himself, that the poor may fall by his strong ones. He hath said in his heart, God hath forgotten: he hides his face; he will never see it ( Psalms 10:2-11 ).

And so he describes the wicked in his deeds. The idea, the consciousness is that God has forgotten. He hides his face. He doesn't see. There is a mistake that people oftentimes make, and that is, they mistake the patience of God for blindness. Because God hasn't already smitten them, hasn't already destroyed them, they begin to get a comfortable feeling like, "Well, God doesn't know," or, "God doesn't see." It is always a dangerous position to be in.

David says,

Arise, O LORD; O God, lift up your hand: forget not the humble. Wherefore does the wicked contemn God? He hath said in his heart, Thou wilt not require it. Thou hast seen it; for you behold mischief and spite, to requite it in thy hand: the poor commits himself to thee; thou art the helper of the fatherless. Break the arm of the wicked and the evil man: seek out the wickedness till you find none. The LORD is King for ever and ever: the heathen are perished out of his land. LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, that will cause your ear to hear: to judge the fatherless and the oppressed, and the man of the earth may no more oppress ( Psalms 10:12-18 ). "

Dr. Constable's Expository Notes

Psalms 10

This psalm is a prayer for immediate help in affliction. It contains a powerful description of the wicked who oppose God and attack His people. The focus of the previous psalm was on the judgment to come, but in this one it is on the present.

"The problem in Psalms 9 is the enemy invading from without, while the problem in Psalms 10 is the enemy corrupting and destroying from within." [Note: Wiersbe, The . . . Wisdom . . ., p. 106.]

Dr. Constable's Expository Notes

David appealed to God to act for the righteous against the wicked (Psalms 10:12; Psalms 10:15; an inclusio). He could not understand why God allowed the wicked to continue to spurn Him. It was not because their actions had escaped the Lord’s notice. Beside this, the righteous were trusting in Him, and He had helped the helpless in the past. David wanted God to break the power (symbolized by the arm) of the wicked and to search out and destroy all their wickedness until it disappeared. Compare Psalms 9:12 where the same Hebrew word occurs. The translators have rendered it "requires blood" or "avenges" there, and "seek out" or "call to account" here.

Dr. Constable's Expository Notes

2. Cry for vengeance 10:12-18

Gill's Exposition of the Whole Bible

Wherefore doth the wicked contemn God?.... God may be said to be contemned or despised, when his being, perfections, and providence are denied, or called in question, or abused, Psalms 10:9; when his word is derided, the great things of his law are counted as a strange thing Hosea 8:12, and the truths of his Gospel are reckoned foolishness; and instead of these, the decrees, doctrines, and traditions of men, are set up, as by antichrist; and when his ministers, and especially his Son, are treated with disdain, Luke 10:16;

he hath said in his heart, thou wilt not require [it], or "seek [it]" i; or inquire after it, his iniquity; the sense is, that God will make no inquiry after sin, and bring it into judgment, unto account, and under examination; or will not make inquisition, that is, for blood, for the blood of the saints and martyrs of Jesus, shed by antichrist; or will not require it at his hands, or recompense vengeance for it: all which is false and vain; the contrary to it will be found true.

i לא תדרוש "te non inquisiturum", Piscator, Michaelis; so Ainsworth.

Henry's Complete Commentary on the Bible

      12 Arise, O LORD; O God, lift up thine hand: forget not the humble.   13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it.   14 Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.   15 Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none.   16 The LORD is King for ever and ever: the heathen are perished out of his land.   17 LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:   18 To judge the fatherless and the oppressed, that the man of the earth may no more oppress.

      David here, upon the foregoing representation of the inhumanity and impiety of the oppressors, grounds an address to God, wherein observe,

      I. What he prays for. 1. That God would himself appear (Psalms 10:12; Psalms 10:12): "Arise, O Lord! O God! lift up thy hand, manifest thy presence and providence in the affairs of this lower world. Arise, O Lord! to the confusion of those who say that thou hidest thy face. Manifest thy power, exert it for the maintaining of thy own cause, lift up thy hand to give a fatal blow to these oppressors; let thy everlasting arm be made bare." 2. That he would appear for his people: "Forget not the humble, the afflicted, that are poor, that are made poorer, and are poor in spirit. Their oppressors, in their presumption, say that thou hast forgotten them; and they, in their despair, are ready to say the same. Lord, make it to appear that they are both mistaken." 3. That he would appear against their persecutors, Psalms 10:15; Psalms 10:15. (1.) That he would disable them from doing any mischief: Break thou the arm of the wicked, take away his power, that the hypocrite reign not, lest the people be ensnared,Job 34:30. We read of oppressors whose dominion was taken away, but their lives were prolonged (Daniel 7:12), that they might have time to repent. (2.) That he would deal with them for the mischief they had done: "Seek out his wickedness; let that be all brought to light which he thought should for ever lie undiscovered; let that be all brought to account which he thought should for ever go unpunished; bring it out till thou find none, that is, till none of his evil deeds remain unreckoned for, none of his evil designs undefeated, and none of his partisans undestroyed."

      II. What he pleads for the encouraging of his own faith in these petitions.

      1. He pleads the great affronts which these proud oppressors put upon God himself: "Lord, it is thy own cause that we beg thou wouldst appear in; the enemies have made it so, and therefore it is not for thy glory to let them go unpunished" (Psalms 10:13; Psalms 10:13): Wherefore do the wicked contemn God? He does so; for he says, "Thou wilt not require it; thou wilt never call us to an account for what we do," than which they could not put a greater indignity upon the righteous God. The psalmist here speaks with astonishment, (1.) At the wickedness of the wicked: "Why do they speak so impiously, why so absurdly?" It is a great trouble to good men to think what contempt is cast upon the holy God by the sin of sinners, upon his precepts, his promises, his threatenings, his favours, his judgments; all are despised and made light of. Wherefore do the wicked thus contemn God? It is because they do not know him. (2.) At the patience and forbearance of God towards them: "Why are they suffered thus to contemn God? Why does he not immediately vindicate himself and take vengeance on them?" It is because the day of reckoning is yet to come, when the measure of their iniquity is full.

      2. He pleads the notice God took of the impiety and iniquity of these oppressors (Psalms 10:14; Psalms 10:14): "Do the persecutors encourage themselves with a groundless fancy that thou wilt never see it? Let the persecuted encourage themselves with a well-grounded faith, not only that thou hast seen it, but that thou doest behold it, even all the mischief that is done by the hands, and all the spite and malice that lurk in the hearts, of these oppressors; it is all known to thee, and observed by thee; nay, not only thou hast seen it and dost behold it, but thou wilt requite it, wilt recompense it into their bosoms, by thy just and avenging hand."

      3. He pleads the dependence which the oppressed had upon him: "The poor commits himself unto thee, each of them does so, I among the rest. They rely on thee as their patron and protector, they refer themselves to thee as their Judge, in whose determination they acquiesce and at whose disposal they are willing to be. They leave themselves with thee" (so some read it), "not prescribing, but subscribing, to thy wisdom and will. They thus give thee honour as much as their oppressors dishonour thee. They are thy willing subjects, and put themselves under thy protection; therefore protect them."

      4. He pleads the relation in which God is pleased to stand to us, (1.) As a great God. He is King for ever and ever,Psalms 10:16; Psalms 10:16. And it is the office of a king to administer justice for the restraint and terror of evil-doers and the protection and praise of those that do well. To whom should the injured subjects appeal but to the sovereign? Help, my Lord, O King! Avenge me of my adversary. "Lord, let all that pay homage and tribute to thee as their King have the benefit of thy government and find thee their refuge. Thou art an everlasting King, which no earthly prince is, and therefore canst and wilt, by an eternal judgment, dispense rewards and punishments in an everlasting state, when time shall be no more; and to that judgment the poor refer themselves." (2.) As a good God. He is the helper of the fatherless (Psalms 10:14; Psalms 10:14), of those who have no one else to help them and have many to injure them. He has appointed kings to defend the poor and fatherless (Psalms 82:3), and therefore much more will he do so himself; for he has taken it among the titles of his honour to be a Father to the fatherless (Psalms 68:5), a helper of the helpless.

      5. He pleads the experience which God's church and people had had of God's readiness to appear for them. (1.) He had dispersed and extirpated their enemies (Psalms 10:16; Psalms 10:16): "The heathen have perished out of his land; the remainders of the Canaanites, the seven devoted nations, which have long been as thorns in the eyes and goads in the sides of Israel, are now, at length, utterly rooted out; and this is an encouragement to us to hope that God will, in like manner, break the arm of the oppressive Israelites, who were, in some respects, worse than heathens." (2.) He had heard and answered their prayers (Psalms 10:17; Psalms 10:17): "Lord, thou hast many a time heard the desire of the humble, and never saidst to a distressed suppliant, Seek in vain. Why may not we hope for the continuance and repetition of the wonders, the favours, which our father told us of?"

      6. He pleads their expectations from God pursuant to their experience of him: "Thou hast heard, therefore thou will cause thy ear to hear, as, Psalms 6:9. Thou art the same, and thy power, and promise, and relation to thy people are the same, and the work and workings of grace are the same in them; why therefore may we not hope that he who has been will still be, will ever be, a God hearing prayers?" But observe, (1.) In what method God hears prayer. He first prepares the heart of his people and then gives them an answer of peace; nor may we expect his gracious answer, but in this way; so that God's working upon us is the best earnest of his working for us. He prepares the heart for prayer by kindling holy desires, and strengthening our most holy faith, fixing the thoughts and raising the affections, and then he graciously accepts the prayer; he prepares the heart for the mercy itself that is wanting and prayed for, makes us fit to receive it and use it well, and then gives it in to us. The preparation of the heart is from the Lord, and we must seek unto him for it (Proverbs 16:1) and take that as a leading favour. (2.) What he will do in answer to prayer, Psalms 10:18; Psalms 10:18. [1.] He will plead the cause of the persecuted, will judge the fatherless and oppressed, will judge for them, clear up their innocency, restore their comforts, and recompense them for all the loss and damage they have sustained. [2.] He will put an end to the fury of the persecutors. Hitherto they shall come, but no further; here shall the proud waves of their malice be stayed; an effectual course shall be taken that the man of the earth may no more oppress. See how light the psalmist now makes of the power of that proud persecutor whom he had been describing in this psalm, and how slightly he speaks of him now that he had been considering God's sovereignty. First, He is but a man of the earth, a man out of the earth (so the word is), sprung out of the earth, and therefore mean, and weak, and hastening to the earth again. Why then should we be afraid of the fury of the oppressor when he is but man that shall die, a son of man that shall be as grass?Isaiah 51:12. He that protects us is the Lord of heaven; he that persecutes us is but a man of the earth. Secondly, God has him in a chain, and can easily restrain the remainder of his wrath, so that he cannot do what he would. When God speaks the word Satan shall by his instruments no more deceive (Revelation 20:3), no more oppress.

      In singing Psalms 10:12-18 we must commit religion's just but injured cause to God, as those that are heartily concerned for its honour and interests, believing that he will, in due time, plead it with jealousy.