Verse-by-Verse Bible Commentary
Psalms 10:4

Clarke's Commentary

Verse Psalms 10:4. Will not seek after God] He is too proud to bend his knee before his Judge; he is too haughty to put on sackcloth, and lay himself in the dust, though without deep repentance and humiliation he must without doubt perish everlastingly.

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

“For the wicked boasteth of his heart’s desire, And the covetous renounceth, yea, contemneth Jehovah. The wicked in the pride of his countenance, saith, he will not require it. All his thoughts are, There is no God.”

Note the recurrence of the word “pride” in Psalms 10:4. The pride, conceit and stubbornness of man are vital elements of his unredeemed carnal nature, and the fountainhead of many of his troubles.

“The wicked boasteth.” These verses describe the character of the wicked oppressors, the thing cited here being the boastfulness of evil men. “He vaunts himself, or makes an ostentatious display of something upon which he prides himself, such as wealth, strength, beauty, talent, etc.”Albert Barnes, On Psalms, Vol. 1 (Baker Book House, 1950), p. 88.

The second line is more understandable if the marginal rendition is followed, as follows: “He (the wicked) blesses the covetous, and revileth Jehovah.” His ideals are exactly the opposite of those found in the hearts of the righteous. An apostle has warned us that “covetousness is idolatry” (Colossians 3:5). Christ himself said that a man cannot serve God and Mammon; and any person whose god is money is a practical atheist.

His thoughts are, There is no God. The wicked man depicted here may not have been an avowed atheist, but he was a practical atheist. He ordered his life, planned all of his deeds, and laid out all of his objectives as if there was no God whatever. We should note that, “David does not here speak of the words, but of the innermost thoughts of the wicked, their practical or their half-conscious atheism.”W. L. Watkinson, Psalms, Vol. 1 (New York: Funk and Wagnalls), p. 41.

There are many kinds of atheists: (1) There is the conceited fool who thinks he is an intellectual (Psalms 14:1; Psalms 53:1). (2) There is the proud but deceived sinner who has somehow adopted the falsehood that supposes atheism to have been derived from superior knowledge or learning. On the contrary atheism did not begin in a university, but in the vulgar, reprobate village of Nazareth. (See my dissertation on this in Vol. 1 of my New Testament Series, pp. 209-211, where there is noted that atheism is essentially: (1) unworthiness; (2) egotism; (3) mental laziness; (4) illogical; (5) moral cowardice; (6) the opiate of the people; and (7) a form of self-pity.)

(1)    Another kind of atheist is one who acknowledges that there must indeed be a God, but who supposes him to be merely some kind of impersonal law, or vital force behind the whole creation; but as Delitzsch wrote, “But to deny the existence of a living, acting, all-punishing, in one word, a personal God, is equivalent to denying the existence of any real and true God whatever.”Ewald as approvingly quoted by F. Delitzsch, op. cit., p. 178.

“Thoughts.” Kidner pointed out that the word here actually means “schemes.”Derek Kidner, op. cit., p. 71.

Atheism is invariably the product, not of learning, nor of intelligence, nor of information, nor of any thought process whatever, but of wickedness. “God’s Word declares atheism to be the product of corruption.”W. L. Watkinson, op. cit., p. 41. Where is the scripture that states such a truth? Here it is, “Here is the condemnation that light has come into the world, and men have loved darkness rather than light because their deeds are evil” (John 3:19 KJV). This blunt reason behind all atheism does not cite super-knowledge, education, intelligence, or any special power of discernment as the cause of atheism, but simply wickedness. Atheism is invariably the product of a sinful heart.

Barnes' Notes on the Whole Bible

The wicked, through the pride of his countenance - In consequence of his pride; or, his pride is the reason of what is here stated. The “pride of his countenance” is a phrase that is used because pride shows itself mainly in the countenance, or in a lofty air and manner. The design is to state the influence of pride in producing the effect here specified.

Will not seek after God - The phrase “after God,” is supplied by our translators. Something clearly is to be supplied, and it is plainly something relating to God - either that the wicked man will not seek after God in prayer, or that he will not inquire after the proofs of his existence and attributes; or that he will not seek after his favor, or that he will not endeavor to know the divine will. All this would be implied in seeking after God, and this is undoubtedly the state of mind that is referred to here. The sinner is unwilling, in any appropriate way, to acknowledge God.

God is not in all his thoughts - Margin, “Or, all his thoughts are, There is no God,” Psalms 14:1. The literal translation is: “No God (are) all his thoughts.” The margin has undoubtedly expressed the meaning better than the translation in the text, since the spirit of the passage is not that the sinner had no thought of God, but that he thought wrong. The fact that he would not seek God, and that he had said that God had forgotten Psalms 10:11, shows that he had some thoughts of God. The language here is properly expressive of belief or desire; either that all his thoughts were that there is no God, i. e, that such was the result of all his meditations and reasonings on the subject; or that he wished that it might be found to be so. The language will admit of either construction, and in either sense it would express the thoughts of the wicked. Its both a matter of practical belief, and as a matter of desire, the language of the wicked is, “No God.” The wicked wish that there were none; he practically believes that there is none. The entire verse, then, expresses the prevailing feelings of a sinner about God:

(a) That he wishes there were none, and practically believes that there is none; and

(b) that the reason or ground of these feelings is pride. Pride will prevent him from seeking God in the following ways:

(1) It makes him unwilling to recognize his dependence upon any being;

(2) it makes him unwilling to confess that he is a sinner;

(3) it makes him unwilling to pray;

(4) it makes him unwilling to seek aid of anyone, even God, in the business of life, in the prosecution of his plans, or in sickness and affliction;

(5) it makes him unwilling to accede to the terms of reconciliation and salvation proposed by God, unwilling to repent, to believe, to submit to His sovereignty, to acknowledge his indebtedness to mere grace for the hope of eternal life.

Pride is at the root of all the atheism, theoretical or practical, on the earth; at the root of all the reluctance which there is to seek the favor of God; at the root, therefore, of the misery and wretchedness of the world.

Calvin's Commentary on the Bible

4.The ungodly, in the pride of his countenance, etc Others translate the words, The ungodly man, by reason of the violence of his anger, or, in the pride which he displays, does not inquire after God. But this partly perverts the meaning, and partly weakens the force of what David intended to express. In the first place, the word inquire, which is here put absolutely, that is, without any noun which it governs, is, according to this translation, improperly limited to God. David simply means, that the ungodly, without examination, permit themselves to do any thing, or do not distinguish between what is lawful and unlawful, because their own lust is their law, yea, rather, as if superior to all laws, they fancy that it is lawful for them to do whatever they please. The beginning of well-doing in a man’s life is inquiry; in other words, we can only begin to do well when we keep ourselves from following, without choice and discrimination, the dictates of our own fancy, and from being carried away by the wayward propensities of our flesh. But the exercise of inquiring proceeds from humility, when we assign to God, as is reasonable, the place of judge and ruler over us. The prophet, therefore, very properly says, that the reason why the ungodly, without any regard or consideration, presume to do whatever they desire, is because, being lifted up with pride, they leave to God nothing whatever of the prerogative of a judge. The Hebrew word פף, aph, which we have translated countenance, I have no doubt is here taken in its proper and natural signification, and not metaphorically for anger; because haughty persons show their effrontery even by their countenance.

In the second clause, the prophet more severely, or, at least, more openly, accuses them, declaring that all their wicked imaginations show that they have no God. All his devices say, There is no God ⁽²⁰⁰⁾ By these words I understand, that through their heaven-daring presumption, they subvert all piety and justice, as if there were no God sitting in heaven. Did they truly believe that there is a God, the fear of the judgment to come would restrain them. Not that they plainly and distinctly deny the existence of a God, but then they strip him of his power. Now, God would be merely like an idol, if, contented with an inactive existence, he should divest himself of his office as judge. Whoever, therefore, refuse to admit that the world is subject to the providence of God, or do not believe that his hand is stretched forth from on high to govern it, do as much as in them lies to put an end to the existence of God. It is not, however, enough to have some cold and unimpressive knowledge of him in the head; it is only the true and heartfelt conviction of his providence which makes us reverence him, and which keeps us in subjection ⁽²⁰¹⁾ to him. The greater part of interpreters understand the last clause as meaning generally, that all the thoughts of a wicked man tend to the denial of a God. In my opinion, the Hebrew word מזמות, mezimmoth, is here, as in many other places, taken in a bad sense for cunning and wicked thoughts, ⁽²⁰²⁾ so that the meaning, as I have noticed already, is this: Since the ungodly have the hardihood to devise and perpetrate every kind of wickedness, however atrocious, it is from this sufficiently manifest, that they have cast off all fear of God from their hearts.

(200) The sentence in the Hebrew text is elliptical, and hence it has been variously translated. Literally it is, “No God all his thoughts.” The Syriac version renders it, “There is no God in all his thoughts.” The Septuagint reads, Οὐκ ἔστιν ὁ θεὸς ἐνώπιον αὐτου, “God is not before him.” Mudge renders it, “No God is all his wicked politics;” Horsley, “No God is the whole of his philosophy.” and Fry, “There is no Elohim is all his thought.”

(201) “Qui nous le fait avoir en reverence et nous tient le subjets.” — Fr.

(202) “Pour meschantes et malicieuses pensees.” — Fr. “Wicked and malicious thoughts.”

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

1. Description of the wicked 10:1-11

The emphasis in this part of the psalm is the problem of theodicy, the justice of God in the face of the prosperity of wicked Israelites. Like the Book of Job, the psalm does not resolve the problem but refocuses on God (Psalms 10:14).

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 pictured the wicked who oppress the righteous in graphic terms in this section of verses. They are proud, boastful, greedy, blasphemous, arrogant, haughty, self-sufficient, prosperous, careless about God, belligerent, self-confident, complacent, abusive, deceitful, oppressive, destructive, mischievous, and wicked. They opposed both God and His people with their speech, as well as in their actions.

Gill's Exposition of the Whole Bible

The wicked, through the pride of his countenance, will not seek [after God],.... We supply it, "after God"; as do the Targum and Kimchi on the place: the sense is, he will not seek to God for counsel or assistance, he will not pray unto him; which is the character of every unregenerate man, Romans 3:11; or, he will not inquire into the will of God, to know what is right or what is wrong, but will do what seems best in his own eyes: and this arises from the pride of his heart, which shows itself in his countenance, in his proud and haughty look. It is said of the little horn, who is antichrist, that he has a look more stout than his fellows, Daniel 7:20. The words may be rendered, "the wicked inquires not into the height of his anger"; so Ainsworth observes; that is, of God's anger; he is not concerned about it; he neither fears God nor regards men. Jarchi's sense of the words is,

"all his thoughts say unto him, God will not inquire into everything that I shall do, for there is no judgment.''

God [is] not in all his thoughts; nor in any of them, for they are evil continually; and if he does at any time think of him, his thoughts of him are wrong; he thinks he is altogether such an one as himself: or, "all his thoughts [are, there is] no God" z: though he does not choose to say so, he thinks so; at least, he wishes it may be so; and he works himself into such impiety and atheism as to deny the providence of God, and thinks that he does not govern the world, nor concern himself with what is done below; that he takes no notice of men's actions, nor will call them to an account for them; and that there will be no future state or judgment, in which secret as well as open things will be made manifest: or, as the Chaldee paraphrase glosses it, "that all his thoughts are not manifest before the Lord".

z אין אלהים כל מזמותיו "non Deus, omnes cogitationes ejus", Montanus, Vatablus, Muis; "nullum esse Deum hae sunt omnes cogitationes ejus", Junius & Tremellius, Piscator, Ainsworth.

Henry's Complete Commentary on the Bible

      1 Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?   2 The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined.   3 For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the LORD abhorreth.   4 The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.   5 His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them.   6 He hath said in his heart, I shall not be moved: for I shall never be in adversity.   7 His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity.   8 He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.   9 He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.   10 He croucheth, and humbleth himself, that the poor may fall by his strong ones.   11 He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.

      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 (Psalms 10:1; Psalms 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, 2 Timothy 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 (Luke 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 (Psalms 10:2; Psalms 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,Psalms 10:2; Psalms 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,Hosea 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, Psalms 49:13. They applaud those as wise whom God pronounces foolish (Luke 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 (Psalms 10:4; Psalms 10:4): The wicked, through the pride of his countenance, that pride of his heart which appears in his very countenance (Proverbs 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; Jeremiah 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 (Psalms 10:5; Psalms 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 quæ 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 (Psalms 10:6; Psalms 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,Isaiah 47:7; Revelation 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 (Psalms 10:7; Psalms 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, Proverbs 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 (Psalms 10:8; Psalms 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 (Psalms 10:11; Psalms 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 (Psalms 10:10; Psalms 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, Psalms 10:11; Psalms 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,Ezekiel 8:12; Ezekiel 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.