Seventh-day Adventist Bible CommentaryPsalms 10

Afar off. The psalm begins with the dramatic picture of God’s apparent indifference to the psalmist’s trouble at the very time when His interposition should be most expected.

Pride. Verses 2–11 present in formidable array a catalogue of the enemies’ characteristics. Persecute. Heb. dalaq, translated “hotly pursued” in Gen. 31:36 and “pursued” in Lam. 4:19. The second clause of the verse is a plea that justice may be done (see on Ps. 7:15, 16). The extended plea for God’s intervention begins in v. 12.

His heart’s desire. He boasts of the evil desires of his heart. He boasts that he gets all he desires. Blesseth the covetous. It is difficult to translate the Hebrew of this verse. The RSV renders this line, “the man greedy for gain curses and renounces the Lord.” The word for “blesseth” occasionally means “to curse” (see on Job 1:5), but it is doubtful whether it has that meaning here. The word translated “covetous” comes from the Hebrew root meaning “to cut off,” hence “to make a large profit.” Jesus warned, “Beware of covetousness” (Luke 12:15). We tend to place emphasis on the sins of the flesh, forgetting that the acquisitive instinct may become as evil or perverted and unrestrained as carnal lust. Covetousness is idolatry (Col. 3:5; cf. Ex. 20:17). The evil man’s contempt for God is shown in the following verses.

Countenance. Pride shows on the face. God is not in all his thoughts. Literally, “nothingness of God, all his thoughts.” The RSV translates the clause “all his thoughts are, ‘There is no God.’” The idea here expressed is not necessarily that the wicked denies the existence of God, but that he does not take God into his reckoning. However, today it is true that the wicked tries to make himself believe that there is no God. Constant self-assertion of the idea practically makes him an atheist, although it is to be doubted whether it is really possible for any man to be an absolute atheist. The wicked man acts as if there were no God, thus practically denying His existence. Verse 11 shows that he has some thoughts of God.

Are always grievous. The Hebrew verb may also mean “to endure.” Because of his success in evildoing, the wicked imagines that his success will continue so, and that he may carry on his nefarious work with impunity. Too often those who observe him think the same (see Job 12:6; Jer. 12:1). This is one of the great problems discussed by OT writers. Far above. He thinks that God is too remote to be concerned about punishing him.

Under his tongue. That is, ready to be spoken. The psalmist now proceeds to name the open acts of the wicked. Vanity. Or, “wickedness.”

Villages. These may refer to unwalled settlements, as houses and farm buildings erected around an open place; or the camps of nomadic tribes open to attack (see Lev. 25:31). The wicked lurk near such places to rob and harry the hapless person who enters or leaves.

As a lion. The wicked man conceals his purposes and springs suddenly upon his victim when there is no hope of escape. Net. The figure changes to that of a hunter, laying his snare, springing his net suddenly upon his wretched victim. This tendency to shift suddenly from image to image is a characteristic feature of Hebrew literature.

He hath said. The wicked man acts as if God takes no notice of him (see on v. 4). The recognition that God sees should be one of man’s strongest guards against evil. Verses 1–11 do not follow with regularity the acrostic pattern begun in Ps. 9. Verses 12– 18 pick up the last four letters of the alphabet.

Forget. This word catches up the idea, “hath forgotten,” of v. 11. With v. 12 the complaint of vs. 1–11 gives way to a note of thanksgiving, triumph, and quiet confidence in God.

Wherefore? Contending for God’s honor as judge, the psalmist entreats the Lord to answer the proud boasting of the wicked (see on Ps. 7:15, 16). Wilt not require it. The belief that there will be no final reckoning accounts for much of the evil in the world. The conviction that the judgment day will come, in which God will preside as judge, is in itself a deterrent to evil.

Thou hast seen. The arrogant belief of the wicked man, who denies God’s observation of man’s evil ways, is stoutly denied by the psalmist. Therefore, the poor man may safely leave his cause to God, in full assurance that justice will be done. Fatherless. Symbolic of those who fall an easy prey to the rapacious, and therefore need God’s help. The word appears in this symbolic use especially in Deuteronomy, Job, and Psalms.

Arm. By the figure of metonymy, a symbol of strength. Till thou find none. Until not even God, in His divine scrutiny, can find any trace of evil. God is asked to punish crime so that it may not be repeated.

The Lord is King. As King, God must administer justice. He caused the overthrow of the heathen (Ps. 9); the wicked in Israel will also be punished. The verse is a clear example of antithetic parallelism (see p. 24).

Of the humble. The desire of the humble is to be freed from oppressions. Prepare. Heb. kun, “to be firm,” “to be firmly established.”

Fatherless. See on v. 14. Man. Heb. ’enosh (see on Ps. 8:4; 9:19). Of the earth. There is a play on words, in the Hebrew the words for “oppress” and “earth” having two of their three consonants alike. Why should a creature of the earth trample on the rights of his fellows or assert superiority over his equals? The psalm closes on a note of absolute confidence in God’s vindication of the oppressed. Faith counts the thing as done.