Psalm 10 [MT 11]
- Imprecatory
Commentary from 13 fathers
For behold the sinners have bent their [bow], they have prepared their arrows for the quiver, to shoot privily at the upright in heart.
ὅτι ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον, ἡτοίμασαν βέλη εἰς φαρέτραν τοῦ κατατοξεῦσαι ἐν σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ.
Ꙗ҆́кѡ сѐ, грѣ̑шницы налѧко́ша лꙋ́къ, ᲂу҆гото́ваша стрѣ́лы въ тꙋ́лѣ, сострѣлѧ́ти во мра́цѣ пра̑выѧ се́рдцемъ.
Then he who thus inquired, as if all on a sudden he understood, or as if he asked, though he knew, that he might teach, adds, "You despise in due seasons, in tribulations:" that is, You despise seasonably, and causest tribulations to inflame men's minds with longing for Your coming. For that fountain of life is sweeter to them that have much thirst. Therefore he hints the reason of the delay, saying, "Whilst the ungodly vaunts himself, the poor man is inflamed" [Psalm 9:2]. Wondrous it is and true with what earnestness of good hope the little ones are inflamed unto an upright living by comparison with sinners. In which mystery it comes to pass, that even heresies are permitted to exist; not that heretics themselves wish this, but because Divine Providence works this result from their sins, which both makes and ordains the light; but orders only the darkness, that by comparison therewith the light may be more pleasant, as by comparison with heretics the discovery of truth is more sweet. For so, by this comparison, the approved, who are known to God, are made manifest among men.
Exposition on Psalm 10
The constant protests in the Psalms against those who oppress "the poor" might seem at first to have less application to our own society than to most. But perhaps this is superficial; perhaps what changes is not the oppression but only the identity of "the poor". It often happens that someone in my acquaintance gets a demand from the Income Tax people which he queries. As a result it sometimes comes back to him reduced by anything up to fifty per cent. One man whom I knew, a solicitor, went round to the office and asked what they had meant by the original demand. The creature behind the counter tittered and said, "Well there's never any harm trying it on." Now when the cheat is thus attempted against men of the world who know how to look after themselves, no great harm is done. Some time has been wasted, and we all in some measure share the disgrace of belonging to a community where such practises are tolerated, but that is all. When, however, that kind of publican sends a similarly dishonest demand to a poor widow, already half starving on a highly taxable "unearned" income (actually earned by years of self-denial on her husband's part) which inflation has reduced to almost nothing, a very different result probably follows. She cannot afford legal help; she understands nothing; she is terrified, and pays—cutting down on the meals and the fuel which were already wholly insufficient. The publican who has successfully "tried it on" with her is precisely "the ungodly" who "for his own lust doth persecute the poor" (10:2). To be sure, he does this, not like the ancient publican, for his own immediate rake-off; only to advance himself in the service or to please his masters. This makes a difference. How important that difference is in the eyes of Him who avenges the fatherless and the widow I do not know.
Reflections on the Psalms, Chapter 2: Judgement in the Psalms
For they have pulled down what thou didst frame, but what has the righteous done?
ὅτι ἃ σὺ κατηρτίσω, αὐτοὶ καθεῖλον· ὁ δὲ δίκαιος τί ἐποίησε;
Занѐ ꙗ҆̀же ты̀ соверши́лъ є҆сѝ, ѻ҆нѝ разрꙋши́ша: првⷣникъ же что̀ сотворѝ;
[The wicked] are chiefly of this type who lack wisdom and spiritual resources, nor do they hold to teachings of the faith correctly. They incur the judgment of wise providence when they praise the sinner indulging in his own desires. However, it becomes apparent enough that the sinner strives not for better things but for more pleasing and desirous ones. In addition to that mistake, they judge that they who have riches and human glory are taking part in blessing. Accordingly, they claim the wicked are blessed by God; but it is necessary to believe that blessing of God is granted to the religious.
Fragments on the Psalms 10:3
This is what the inspired author laments, that evil has so prevailed as to be something to be proud of and spoken openly about, and what is more regrettable, that it is shameless and not simply applauds itself for its achievements but also has others to applaud it.
Commentary on the Psalms 10:9
"They are taken in their thoughts, which they think:" that is, their evil thoughts become chains to them. But how become they chains? "For the sinner is praised," saith he, "in the desires of his soul." The tongues of flatterers bind souls in sin. For there is pleasure in doing those things, in which not only is no reprover feared, but even an approver heard. "And he that does unrighteous deeds is blessed." Hence "are they taken in their thoughts, which they think."
Exposition on Psalm 10
The disease of pride is acute; it poisons from either side, and it wounds when least expected. For some boast of themselves because they are good, others because they are bad. Of the good who boast it is said, “For God has scattered the bones of those who are pleased with themselves.” Of the evil who boast it is said, “For the wicked person is praised in the desires of his soul, and the worker of injustice shall be blessed.”
Driving Away Vanity 4
When the evil person is praised, he becomes conceited; he does not give a thought to correcting his ways, provided that someone can always be found to praise him in spite of his faults. The exaltation of sin follows, so that the one known as an evildoer is blessed. Deceived by the insincerity of those who sing his praise, such a person lets himself get drawn into the excessive pride of tyranny. Strictly speaking, one ought to understand this passage as referring to the Antichrist; he is led to this point by the crowds of deceivers so that he proclaims himself not only as earthly king, but even as God of all things.
Explanation of the Psalms 10:24
"Because." Here are set forth three causes leading to sin. The first is flattery. The second, contempt of God, at "he said in his heart." The third, presumption, at "God is not." Regarding the first, he does three things. First, he sets forth the flattery. Second, the effect. Third, the divine clemency. Now sinners are praised, according to the Gloss, for a twofold sin: namely, of carnal concupiscence as regards themselves, and of injustice as regards neighbor; therefore they are proud. But according to Jerome, "because he is praised," and therefore "he has provoked," "in his desires," as regards concupiscence, "and the unjust one," as regards injustice against neighbor. Jerome's text has "a covetous man." Another text, "a robber." Is. 5: "Woe to those who call good evil," because it is so. "The sinner has provoked the Lord," that is, has provoked him to wrath. Jerome has all this under one verse; and another verse begins at "the sinner, according to the multitude," etc. Now it can be read, "according to the multitude of his wrath, he will not seek." Either because he punishes less than what is deserved, or because in his great wrath he does not punish now, so as to punish more severely in the future. Or, "of his wrath," namely of the sinner, "God will not seek" the sin.
Exposition on the Psalms of David
The Lord is in his holy temple, as for the Lord, his throne is in heaven: his eyes look upon the poor, his eyelids try the sons of men.
Κύριος ἐν ναῷ ἁγίῳ αὐτοῦ· Κύριος ἐν οὐρανῷ ὁ θρόνος αὐτοῦ. οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἀποβλέπουσι, τὰ βλέφαρα αὐτοῦ ἐξετάζει τοὺς υἱοὺς τῶν ἀνθρώπων.
Гдⷭ҇ь во хра́мѣ ст҃ѣ́мъ свое́мъ. Гдⷭ҇ь, на нб҃сѝ прⷭ҇то́лъ є҆гѡ̀: ѻ҆́чи є҆гѡ̀ на ни́щаго призира́етѣ, вѣ̑жди є҆гѡ̀ и҆спыта́етѣ сы́ны человѣ́чєскїѧ.
In his wish to give vent to his anger and desires, [a wicked person] becomes so caught up in his passion as to be unaware that there is someone who has an eye to human affairs.… He acts as if God were not surveying what happens.
Commentary on Psalm 10
Do you see the fruit of vice? Their light is extinguished, their thinking impaired, they are taken captive by wickedness. Just as the disabled person constantly falls into a pit, so too these people, since they do not have the fear of God before their eyes, are totally absorbed in vice—not a case of now in virtue and now in vice, but permanently in vice, mindful not of hell, or of the judgment to come or of accounts to be rendered. Instead, rejecting all these aids as though bridle and bit, they are like a ship without ballast that is at the mercy of winds and fierce billows with no one to guide their thinking. Do you see the wicked in the actual condition of vice having to give an account? After all, what is worse than an unbridled horse, a ship without ballast, a maimed individual? Yet more miserable than all these is the person living in vice, having extinguished the light coming from the fear of God and given over to captivity.
Commentary on the Psalms 10:9-10
"The sinner has angered the Lord" [Psalm 10:4]. Let no one congratulate the man that prospers in his way, to whose sins no avenger is near, and an approver is by. This is the greater anger of the Lord. For the sinner has angered the Lord, that he should suffer these things, that is, should not suffer the scourging of correction. "The sinner has angered the Lord: according to the multitude of His anger He will not search it out." Great is His anger, when He searches not out, when He as it were forgets and marks not sin, and by fraud and wickedness man attains to riches and honours: which will especially be the case in that Antichrist, who will seem to man blessed to that degree, that he will even be thought God. But how great this anger of God is, we are taught by what follows.
Exposition on Psalm 10
The unbeliever and the sinner never keeps God before his eyes; instead, each day and at every moment he soils and sullies his paths, not believing there is any judgment. Well, what is the reason for this?… He completely despises your laws; he spends all his time in lawlessness. The unbeliever, in fact, belittles and vilifies the commands of God.
Commentary on the Psalms 10:2
"God is not." Above, the Psalmist set forth certain causes of the malice of the wicked, of which one was permissive, because God withdrew far off; the second was inductive, namely the flattering tongue. Here are set forth other motivating causes, namely intrinsic ones, which are two: namely contempt of God and personal presumption. The second, at "he said in his heart." Regarding the first, he does two things. First, he sets forth that the wicked man does not think about God. Second, that he does not fear God's judgments, at "they are removed." Regarding the first, he does two things. Because first he sets forth the turning away from God, or his contempt. Second, the effect of the turning away, at "they are defiled." He says therefore, "God is not in his sight." Jerome has, "in his thoughts," because he thinks nothing about God; and it is connected thus: the sinner will not seek God, because God is not in his sight, that is, in his intention or thought. Job 21: "They said to God: Depart from us; we do not desire the knowledge of your ways." The effect is that "his ways are defiled," that is, they are sordid at all times. The ways of the sinner are his thoughts or his wills: Wis. 1: "Wisdom will not enter a soul that devises evil, nor will it dwell in a body subject to sins." And they are said to be defiled through sin, or in the likeness of the sins of the preceding time. This can be said allegorically of the Antichrist, morally of sinners: because by the very fact that God is not in their intention, they turn themselves to temporal things, by which the soul is defiled insofar as it mingles with things that are lower than the soul. But the soul mingled with God, who is better than the soul, is not defiled but glorified. Lam. 1: "Her filthiness is on her feet, and she did not remember her end." Ps. 34: "Their ways are darkness and slipperiness." Jer. 2: "They have forsaken me, the fountain of living water, and have dug for themselves broken cisterns that cannot hold water." Jerome has, "His ways bring forth," because sinners propose to do various things: Lk. 12: "My soul, you have many goods laid up for many years; eat and make merry." And the Lord said, "Fool, this night," etc. Ps. 7: "He conceived sorrow and brought forth iniquity." He who clings to temporal things is not fixed in one, because it does not suffice; and because of this, he thinks of various things.
Exposition on the Psalms of David
The Lord tries the righteous and the ungodly: and he that loves unrighteousness hates his own soul.
Κύριος ἐξετάζει τὸν δίκαιον καὶ τὸν ἀσεβῆ, ὁ δὲ ἀγαπῶν τὴν ἀδικίαν μισεῖ τὴν ἑαυτοῦ ψυχήν.
Гдⷭ҇ь и҆спыта́етъ првⷣнаго и҆ нечести́ваго: любѧ́й же непра́вдꙋ ненави́дитъ свою̀ дꙋ́шꙋ.
This is the reason why the sinner provokes the Lord, because he does not keep him before his eyes, because he turns himself away from God. The one who sins conducts himself in this way. Concerning all of this, God says, “They have shown me their backs and not their faces.” Cain, the offspring of this wickedness, “departed from the face of the Lord God.” That is, he turned himself away from him. Inasmuch as these words are spoken about people being sinners, even more so do they speak about the devil. “His ways are profaned at all times.” For of which people are the ways profaned for all time, since even the wicked often live with much honesty? He enters without permission to draw people to corrupt deeds and even to deny the providence of God. And so he persuades many to believe that the world is without the direction of God, and later he falls away from right ideas concerning the governing of God and the knowledge of judgment.
Fragments on the Psalms 10:5
Do you see the folly? Do you see the unutterable ruin? Do you see the destruction gradually increasing? Do you see the things prized by the mindless, in reality full of deep misery, and now they sink from sight? Those people are applauded in their sins, commended in their wrongdoing. This is the first pitfall, sufficient to trip up the unwary. Hence it is much more necessary to welcome those who censure and correct us than those who applaud and flatter us to the point of destruction. The latter, in fact, prove the ruination of the stupid and impel them to worse evil—as though even by puffing up these sinners they led them on the way to folly.
Commentary on the Psalms 10:10
"God is not in his sight, his ways are polluted in all time." He that knows what in the soul gives joy and gladness, knows how great an ill it is to be abandoned by the light of truth: since a great ill do men reckon the blindness of their bodily eyes, whereby this light is withdrawn. How great then the punishment he endures, who through the prosperous issue of his sins is brought to that pass, that God is not in his sight, and that his ways are polluted in all time, that is, his thoughts and counsels are unclean! "Thy judgments are taken away from his face." For the mind conscious of evil, whilst it seems to itself to suffer no punishment, believes that God doth not judge, and so are God's judgments taken away from its face; while this very thing is great condemnation. "And he shall have dominion over all his enemies." For so is it delivered, that he will overcome all kings, and alone obtain the kingdom; since too according to the Apostle, who preaches concerning him, "He shall sit in the temple of God, exalting himself above all that is worshipped and that is called God."
Exposition on Psalm 10
5–6"They are removed." Here he shows how they contemn divine judgment. And first, he sets forth the cause. Second, he shows the effect, at "all his enemies." "Your judgments," that is, your benefits, "are removed from his face," that is, from his mind and memory; and so he will not fear because he does not think about them. Prov. 28: "Evil men do not think about judgments; but those who seek the Lord observe all things." Dan. 13: "They turned away their eyes so as not to see heaven." But Jerome's text must be read with some strain: "They will despise all his enemies," as if he does not believe in the judgments of God. "And he shall have dominion," supply, "in his heart." Or sometimes, by God's permission, the wicked have dominion over their enemies. And this is the cause why the divine judgments are not recognized: Hab. 1: "He himself triumphed over kings." Ibid.: "The wicked prevails against the just; therefore perverted judgment goes forth." Another cause is presumption about oneself; and they presume two things. Stability; and this is what he says: "He said in his heart, I shall not be moved from generation," that is, my dominion shall not extend from one nation to another, and I will not inflict evils on many; "I shall not be moved," that is, I shall not lose my prosperity. Is. 47: "You have laid your yoke very heavy; you said, I shall be a lady forever." Jerome has, "and he said, forever I shall be, from generation without evil," that is, I shall never suffer evil. Rev. 18: "I sit a queen and am not a widow." And Lk. 3, in the Gloss, explaining one passage: the sinner, wishing to perpetuate his name, said, "He will not go by celebrity and fame." "Without evil," that is, I will not do evil. Or, "I shall not be moved," that is, I shall not attain to the possession of houses, "without evil" of violence and injustice. And so the Antichrist will act, according to the Gloss. Or, "I the Antichrist shall not be moved," that is, disturbed, "from generation to generation without evil," that is, I shall be according to what is lawful.
Exposition on the Psalms of David
He shall rain upon sinners snares, fire, and brimstone, and a stormy blast [shall be] the portion of their cup.
ἐπιβρέξει ἐπὶ ἁμαρτωλοὺς παγίδας, πῦρ καὶ θεῖον καὶ πνεῦμα καταιγίδος ἡ μερὶς τοῦ ποτηρίου αὐτῶν.
Ѡ҆дожди́тъ на грѣ́шники сѣ̑ти: ѻ҆́гнь и҆ жꙋ́пелъ, и҆ дꙋ́хъ бꙋ́ренъ ча́сть ча́ши и҆́хъ.
So bold is the person who does not look on God or recognize his judgment that he does not consider within himself his own audacious wicked deeds, believing that he will rejoice forever in his prosperity. His mouth swells up with blasphemies and irreverence. At length, the arrogant one blares out with fierce confidence countless blasphemies and curses, asserting that there is no God, nor does he look down on us, nor will he judge.
Commentary on Psalms 10:27-31
What could be more stupid than this attitude in a human being, subject to death, caught up in affairs of the moment, subject to countless changes, to come up with such fantasies? Now, where did this spring from? From stupidity. You see, whenever a heedless person enjoys great prosperity, prevails over his enemies, is praised and admired, he proves more to be pitied than anyone. In fact, by not expecting any change he does not even cope with prosperity sensibly; but on falling on hard times he is disturbed and upset, being out of practice and heedless.… These people … once corrupted, have no regard for human limitations but consider their state immovable on account of their success—the basis of ultimate folly and destruction and the occasion of utter ruin.
Commentary on the Psalms 10:10
And seeing that being delivered over to the lust of his own heart, and predestinated to extreme condemnation, he is to come, by wicked arts, to that vain and empty height and rule; therefore it follows, "For he has said in his heart, I shall not move from generation to generation without evil" [Psalm 10:6]: that is, my fame and my name will not pass from this generation to the generation of posterity, unless by evil arts I acquire so lofty a principality, that posterity cannot be silent concerning it. For a mind abandoned and void of good arts, and estranged from the light of righteousness, by bad arts devises a passage for itself to a fame so lasting, as is celebrated even in posterity. And they that cannot be known for good, desire that men should speak of them even for ill, provided that their name spread far and wide. And this I think is here meant, "I shall not move from generation to generation without evil." There is too another interpretation, if a mind vain and full of error supposes that it cannot come from the mortal generation to the generation of eternity, but by bad arts: which indeed was also reported of Simon, when he thought that he would gain heaven by wicked arts, and pass from the human generation to the generation divine by magic. [Acts 8:9] Where then is the wonder, if that man of sin too, who is to fill up all the wickedness and ungodliness, which all false prophets have begun, and to do such "great signs; that, if it were possible, he should deceive the very elect," [Matthew 24:24] shall say in his heart, "I shall not move from generation to generation without evil"?
Exposition on Psalm 10
For the Lord [is] righteous, and loves righteousness; his face beholds uprightness.
ὅτι δίκαιος Κύριος, καὶ δικαιοσύνας ἠγάπησεν, εὐθύτητας εἶδε τὸ πρόσωπον αὐτοῦ.
Ꙗ҆́кѡ првⷣнъ гдⷭ҇ь и҆ пра̑вды возлюбѝ: правоты̑ ви́дѣ лицѐ є҆гѡ̀.
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. [Psalms 10:7] Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
7–8[By contrast] the righteous person praises God at all times.
Notes on the Psalms 9[10].28-29
"Whose mouth is full of cursing and bitterness and deceit" [Psalm 10:7]. For it is a great curse to seek heaven by such abominable arts, and to get together such earnings for acquiring the eternal seat. But of this cursing his mouth is full. For this desire shall not take effect, but within his mouth only will avail to destroy him, who dared promise himself such things with bitterness and deceit, that is, with anger and insidiousness, whereby he is to bring over the multitude to his side. "Under his tongue is toil and grief." Nothing is more toilsome than unrighteousness and ungodliness: upon which toil follows grief; for that the toil is not only without fruit, but even unto destruction. Which toil and grief refer to that which he has said in his heart, "I shall not be moved from generation to generation without evil." And therefore, "under his tongue," not on his tongue, because he will devise these things in silence, and to men will speak other things, that he may appear good and just, and a son of God.
Exposition on Psalm 10
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.
Explanation of the Psalms 10:28
"Whose mouth." Here he sets forth the progress of malice. And first, in the heart, about which he has already spoken. Second, of the mouth. Third, of deed, "he sits in ambush," etc. Regarding the first, he sets forth two things. The sin of the mouth, which is committed in three ways. Sometimes by cursing God or neighbor, which is to break forth into blasphemy: Is. 1: "They have blasphemed the Holy One of Israel." Sometimes they curse partially, when they are held back by fear. Sometimes by breaking forth into insults, and this is "a mouth full of bitterness," according to the Gloss, "of bitter words and threats." Eph. 4: "Let all bitterness, indignation, blasphemy, and clamor be taken away from you." Sometimes by deceiving, and this is "full of deceit." 1 Cor. 6: "Neither revilers nor robbers shall possess the kingdom of God." Heb. 12: "Lest any root of bitterness springing up should hinder, and by it many be defiled." Second, he sets forth the root in the heart. "Under his tongue," that is, in the interior of the heart, "toil lies hidden." The Gloss: that is, iniquity. For he thinks to accomplish the iniquity in which he labors. Jer. 9: "They have labored to act unjustly." Job 20: "When it is sweet in his mouth," etc. Or, "toil," because he plans to inflict toil and sorrow on others; "sorrow," that is, the ruin following from toil. Is. 59: "The lips of a man have spoken lies, and your tongue makes lies and iniquity."
Exposition on the Psalms of David
[For the end, a Psalm of David.] In the Lord I have put my trust: how will ye say to my soul, Flee to the mountains as a sparrow?
Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ. - ΕΠΙ τῷ Κυρίῳ πέποιθα· πῶς ἐρεῖτε τῇ ψυχῇ μου· μεταναστεύου ἐπὶ τὰ ὄρη ὡς στρουθίον;
На гдⷭ҇а ᲂу҆пова́хъ, ка́кѡ рече́те дꙋшѝ мое́й: превита́й по гора́мъ, ꙗ҆́кѡ пти́ца;