Verse-by-Verse Bible Commentary
Psalms 10:17

Clarke's Commentary

Verse Psalms 10:17. Lord, thou hast heard — Thou hast not permitted thy tempted and afflicted followers to pray in vain.

Thou wilt prepare their heart — See the economy of the grace of God:

1. God prepares the heart;

2. Suggests the prayer;

3. Hears what is prayed;

4. Answers the petition.

He who has got a cry in his heart after God, may rest assured that that cry proceeded from a Divine preparation, and that an answer will soon arrive. No man ever had a cry in his heart after salvation, but from God. He who continues to cry shall infallibly be heard.

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

“Jehovah, thou hast heard the desire of the meek: Thou wilt prepare their heart, thou wilt cause thine ear to hear; To judge the fatherless and the oppressed, That man who is of the earth may be terrible no more.”

Looking beyond the ravages of lawless men and the sufferings of the poor and oppressed of earth, the Psalmist here promises the ultimate victory of the righteous. God indeed will judge the fatherless and the oppressed and righteousness and truth shall prevail.

“That man of the earth may be terrible no more.” Who is this terrible man of the earth? He is the carnal, unredeemed sinner, the typical son of rebellious Adam, for whom the primitive sentence still stands, “Thou shalt surely die.” Why does not God destroy him at once? The answer lies in the fact that God is still redeeming men from the posterity of Adam’s rebellious, sinful and doomed race; and as long as God’s true purpose in that redemption is being realized, we may not expect the ultimate Judgment and Destruction of Adam from the face of the earth to be executed. Our total ignorance of the true status of that progressive redemption is assurance enough that we can never know the day nor the hour of the Final Day.

As Delitzsch noted, “`The earth’ is not referred to in this passage as the material out of which man is formed.”Ibid., p. 185. The wicked is described as, “a man who is of the earth,” in the sense that the earth is the home of all his hopes and aspirations; heaven with its salvation and promise is no concern whatever of the wicked.

Barnes' Notes on the Whole Bible

Lord, thou hast heard the desire of the humble - Their desire or their prayer that thou wouldst interpose in their behalf in the time of danger, and rescue them. Compare Psalms 6:8-9. The word “humble” here refers to those who were poor, downtrodden, oppressed; and the original reference is, doubtless, to the psalmist himself, and to his friends. He was so certain that God would interpose, he had such assurance that his prayer would he answered, that his mind was perfectly calm.

Thou will prepare their heart - Margin, “or, establish.” The margin seems most accurately to express the meaning of the original word - תכין tākiyn. The idea is, that he would settle or confirm their heart; that is, that he would dispel their fears and allay their apprehensions by the assurances of his favor, and by his gracious interposition. They had been full of apprehension and alarm, but the assurances of the divine favor would establish their hearts and give them peace.

Thou wilt cause thine ear to hear - Another form of expressing assurance of the same thing. The idea is, that he would incline his ear, or make it attentive to the cry of his afflicted people.

Calvin's Commentary on the Bible

17.O Jehovah, thou hast heard the desire of the needy. In these words the prophet confirms what I have just now said, that when hypocrites prevail in the Church, or exceed the faithful in number, we ought, unceasingly, to beseech God to root them out; for such a confused and shameful state of things ought surely to be matter of deep grief to all the true servants of God. By these words, also, the Holy Spirit assures us, that what of old God granted to the fathers in answer to their prayers, we at the present day will obtain, provided we have that anxious solicitude about the deliverance of the Church which we ought to entertain. The clause which follows, Thou wilt direct their hearts, is variously interpreted by expositors. Some think it signifies the same thing, as if it had been said, Thou wilt give success to their desires. According to others, the meaning is, Thou wilt frame and sanctify their hearts by thy grace, that they may ask nothing in prayer but what is right and according to the divine will, as Paul teaches us that the Holy Spirit

“stirs up within us groanings which cannot be uttered,” (Romans 8:26)

Both these expositions are perhaps too forced. David, in this clause, magnifies the grace of God in sustaining and comforting his servants in the midst of their troubles and distresses, that they may not sink into despondency, — in furnishing them with fortitude and patience, - in inspiring them with good hope, - and in stirring them up also to prayer. This is the import of the verb כין,Kin, which signifies not only to direct, but also to establish. It is a singular blessing which God confers upon us, when, in the midst of temptation, he upholds our hearts, and does not suffer them to recede from him, or to turn aside to any other quarter for support and deliverance. The meaning of the clause which immediately follows, Thou wilt cause thine ear to hear, is, that it is not in vain that God directs the hearts of his people, and leads them, in obedience to his command, to look to Himself, and to call upon him in hope and patience — it is not in vain, because his ears are never shut against their groanings. Thus the mutual harmony between two religious exercises is here commended. God does not suffer the faith of his servants to faint or fail, nor does he suffer them to desist from praying; but he keeps them near him by faith and prayer, until it actually appear that their hope has been neither vain nor ineffectual. The sentence might, not improperly, be rendered thus: Thou shalt establish their heart, until thine ear hear them.

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

2. Cry for vengeance 10:12-18

Dr. Constable's Expository Notes

These closing verses express the psalmist’s confidence that God had heard his petition. Because Yahweh is sovereign, the ultimate authority in the universe, the nations that refused to submit to Him would perish. God’s land was Canaan, but in a larger sense the whole world is His land since He is King of all creation. In view of who God is, David was confident that, even though God did not judge the wicked immediately, He would do so eventually.

Some scholars believed that the "nations" here stand for the wicked in Israel who behaved like the heathen nations. [Note: E.g., John Calvin, Commentary on the Book of Psalms , 1:155; Mitchell Dahood, Psalms , 1:61; and VanGemeren, p. 129.] This is possible.

This psalm, as the preceding one, ends with a reference to the frail mortality of man (’enosh, Psalms 10:18; cf. Psalms 8:4; Psalms 9:19-20; et al.), who is bound to the earth, in contrast to God. In view of God’s power it is not right for Him to allow frail man to terrorize his fellows. Nevertheless, since God is sovereign, only He can decide when to step in and judge the wicked. [Note: See Allen, Rediscovering Prophecy, pp. 89-107.]

God’s delay in executing justice frustrates the righteous. We can live with this frustration because we know God is powerful enough to avenge the defenseless. He is also sovereign and just. Furthermore, His past acts of deliverance should encourage us as we wait for Him to bring justice to pass in the world.

Gill's Exposition of the Whole Bible

Lord, thou hast heard the desire of the humble,.... See

Psalms 10:12; for the coming of Christ's kingdom, and that the kingdoms of this world may become his; for the destruction of antichrist, and for the avenging the blood of the saints. The prayers of God's people sometimes lie in inward and secret desires of the soul, and are not expressed in words; and these desires are all before the Lord, and are well known unto him; yea, such prayers of the heart, and which come from it, are principally regarded by him; they being his own preparation, as is suggested in the next clause, and the breathings of his Spirit; and especially the desires of humble souls are regarded, whose prayers he never despises, nor sends them away empty, but fills with his good things;

thou wilt prepare their heart; for prayer, by pouring a spirit of grace and supplication on them, impressing their minds with a sense of things to be prayed for, and drawing out the desires of their souls unto them, and making intercession for them with groanings according to the will of God, and so helping their infirmities; and it is God's work to prepare the heart for prayer, as well as to put words into the mouth,

Proverbs 16:1; or "thou wilt direct their heart" n; to the object of prayer, himself, and to the things to be prayed for, for they know not what to pray for, nor how as they should; and to what may encourage to it, as the love of God, the covenant of grace, the person, blood, and righteousness of Christ: or "confirm" or "establish their heart" o; strengthen and fix them, that they be not wavering and doubtful, but certain and assured of success, believing that their desires will be fulfilled in God's own time;

thou wilt cause thine ear to hear; God has an ear to hear the prayers of his people, nor is his ear heavy that it cannot hear; his ears are open to the cries of righteous ones; nor will he ever turn a deaf ear to them, but will give an answer in his own time and way; which is an instance of his sovereign grace and goodness. These words express the faith of the psalmist in God being a God hearing and answering prayer, particularly in things relating to the ruin of antichrist and his followers, and to the kingdom and glory of his son Jesus Christ.

n תכין לבם "dirigis", Vatablus; "diriges", Tigurine version. o "Confirmas", Piscator, Gejerus, Michaelis; "confirmes", Cocceius; "confirma", Junius & Tremellius.

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.